Eternal Voice Licence No. F.2 (E-2) Press/2009 dtd. 6/3/2009 Vol.1 No.1 February-April, 2009 Rs. 100/$10/£5 A Quarterly Magazine of Universal Brotherhood Eternal Voice Sewa Vol. 1 Grammar of Life No. 1 A Kalgidhar Trust Publication God-conscious persons guide the bewildered humanity to the righteous path... Kabir sant ki gail naa chhodeeye Maarag laaga jaao February - April, 2009 (Kabir says, do not leave the company of the God-conscious persons; walk upon the divine footsteps.) Haumai Breakfast with God The Prophet of Devotion - Guru Angad Dev A KALGIDHAR TRUST PUBLICATION Fast, affordable IT Service right at your doorstep. 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All Rights Reserved Patron Baba Iqbal Singh Advisors Ratanjit S. Sondhe Dr. Isher Judge Ahluwalia Jagat S. Mehta, IFS Saran Singh, IAS Dr. Khem Singh Gill Editors Maj. Gen. R.S. Chhatwal (Retd.) Hardev Singh Sponsor a Child’s Education For Rs. 500/- per month • Rs. 500 can sponsor the monthly education of a rural child. • Rs. 3,500 per month can sponsor an old age citizen. Creative Arti Sapra Graphics Avtar Singh Sarabjit Singh Photography Charanjit Singh (www.cjsphotography.com) Publisher Dr. Davinder Singh • Rs. 4,000 can cure and restore life back to a drug-addict. Regd. Office The Kalgidhar Trust, Baru Sahib Distt. Sirmore, Himachal Pradesh-173101, India Phones: 9816033303/4 Fax: 91-1799-276041 Email: ev@barusahib.org • Rs. 5,000 per month can buy the complete development and residential education of an orphan child. • Rs. 1,25,000 can sponsor the construction of a classroom in rural area. To provide a helping hand for this noble cause Donate by Credit Card From the editor’s desk... “The best lack conviction and the worst are full of passionate intensity.” This is how W.B. Yeats summed up the world situation a hundred years ago. He was horrified at the growing violence and devastation. What Yeats felt immediately after the First World War, is relevant today too, for the global situation at present is no different. Violence is ever growing and is taking diverse forms and intolerance can be seen to prevail everywhere. Man is becoming increasingly individualistic, selfish and is relentlessly pursuing materialism. He is losing his moorings. Traditional values no longer have a central place in his scheme of things. He is paradoxically threatening his own survival and existence since the divisive forces are more pronounced and more powerful than ever before. Delhi Office Eternal Voice, F-3, Rajouri Garden New Delhi-110027, India Phone: 9810548548 Fax: 91-11-25100982 Email: ev@barusahib.org www.barusahib.org or https://secure.groundspring.org/dn/index.php?aid=17647 A hundred years earlier to this, the great English poet William Wordsworth too was as much disturbed at the growing trend of materialism. Later on, Thomas Hardy, the great novelist was simply aghast at man's materialistic pursuits. Emerson, Thoreau, Ruskin and many more great thinkers and philosophers felt the same at different times. For circulation in India Baru Sahib 9816033303 Email: Delhi 9810548548 Email: Mumbai 9821006103 Email: Kolkata: 9830799453 Email: Bangalore 9845238013 Email: Donate by Cash/Cheque/Draft How can one get out of this cesspool of individualism? This is the question confronting Man today. God-conscious persons For overseas circulation US: 804-615-6705 702-396-5114 Canada: 416-357-1115 604-724-6070 UK: 777-860-5187 ev@barusahib.org ev@barusahib.org gurmeet_kalra@rediffmail.com preengfab@vsnl.net jasjeet27@yahoo.co.in sekhon@barusahib.org deep@akalconstruction.us gsgill101@hotmail.com info@akalacademy.ca kaka@cleversocks.co.uk Deposit at any branch of HDFC Bank in favour of "The Kalgidhar Trust" SB/Ac No. : 2921000041554 alone can help us, but men possessing spiritual values are rare to find. The world abounds in religious leaders, who have transformed the pursuit of religion into commercial activity. It is high time that the best of the God-conscious men come forward to lead humanity, for only then can Man survive. Otherwise the monster-god, as Yeats envisioned, will take over leaving no space or scope for redemption. Eternal Voice was begun a year ago to help spread awareness about the fundamentals of life that may help in the spread of peace, bliss and positive self-realization. One year is too short a period to comment on our humble efforts of pursuing the basic goal of spreading the virtues of Naam Simran to the 'seekers'. It is also too short a time to know if any headway or even a beginning has been made by us in this direction. It is, however, for our learned readers to tell us if our efforts appear to be like a flash in the pan or they appear plausible and sustainable. While thanking you for your whole-hearted support and encouragement, we shall be glad to know whether our efforts meet your expectations and aspirations. We would greatly value your feedback, for, it can help us in strengthening our resolve and in making us believe that we are on the right course. Donate by Post In favour of 'The Kalgidhar Trust' F-3, Rajouri Garden, New Delhi - 110 027 Ph. : 011-25105459, 41005459 All rights reserved throughout the world. Reproduction in any manner is prohibited. The Kalgidhar Trust does not take responsibility for returning unsolicited publication material. The management of Eternal Voice may not concur with the views expressed by various authors in this journal. Website: www.barusahib.org Email: info@barusahib.org Owned and printed by The Kalgidhar Trust, Baru Sahib 2 Eternal Voice All Donations qualify for Tax deductions Feb - April, 2009 3 Contents One of the largest hydroelectric projects in India. Mecca of Sikh faith in the fortress of Pakistan page 32 The 1500 MW (6X250 MW) Nathpa Jhakri Hydroelectric Project. Tunnel with a length of 16.42 Kms and Concrete Dam with a height of 65m in Himachal Pradesh. Basic Principles of Buddhism page 36 4 Feedback .............................................................. 8 Need for God-Conscious Persons .............................................................. This Too Shall Pass 13 .............................................................. Pearls of Wisdom 14 .............................................................. 16 Sewa .............................................................. 20 Trust in God .............................................................. 22 The prophet of devotion - Guru Angad Dev .............................................................. 28 Science and Spiritualism .............................................................. 31 Your Weakness .............................................................. 32 Mecca of Sikh faith in the fortress of Pakistan .............................................................. 36 Basic principles of Buddhism .............................................................. 39 I wanted to change the world .............................................................. Taking care of mother earth - One step at a time 40 .............................................................. 44 Haumai .............................................................. 48 Maharani Jindan .............................................................. 52 The book of poems .............................................................. Banda Bahadur's Decisive Battle of Chappar Chirri 54 .............................................................. How much sleep do we need? 58 .............................................................. CONTINENTAL-FOUNDATION (JOINT VENTURE) Continental House, 28 Nehru Place New Delhi - 110019 (India) Ph.: 011-26435952, 41619982 • Fax: 011-41616928 akaladvertising@yahoo.com 60 The Lord - The Super King .............................................................. Bhai Sahib Bhai Randhir Singh 62 .............................................................. Rembering the lord all the time 66 .............................................................. Breakfast with God 68 .............................................................. Grammar of life 70 .............................................................. Uttarakhand - Switzerland of India 74 .............................................................. Banda Bahadur's Decisive Battle of Chappar Chirri page 54 Feb - April, 2009 5 For Your Automotive Spare Parts Needs.... Feedback Distinctive Value for money Santosh Kumar, Kanpur There may be nothing new in what Eternal Voice is doing, but I think they are distinctive. Snehlata Goswami, Kolkata The articles in Eternal Voice are a treat to read and make the purchase of the journal a complete Paisa Wasool (value for money). Teachings from November issue Equality for women Harvinder Singh, Hoshiarpur The November 2008 issue on the tercentenary of Gurta Gaddi of Guru Granth Sahib was a masterpiece. I have tried to sum up the contents in my own humble way: “By contemplation of the 'Word', one gets absorbed in service. By subduing one's ego, one is deemed to have practised worship, penance and self-mortification. As Man hears the Lord's Name, he becomes emancipated while in life. By living true way of life, he obtains eternal peace.” Nikki Arora, Amravati In today's world of dwindling values, here is a top-class magazine, which is providing a ray of hope. Please take note how women are being excluded and neglected in every walk of life. If Sikhi has to grow, we should give women equal opportunities. Don't ignore youngsters Ramsimran Singh Rimpi, Mumbai It is a matter of general concern in the Sikh community that the next generation is moving away from Sikh religion and family values. Young Sikh girls are even more vulnerable than the boys. The fault lies squarely with the passing generation as also the Sikh institutions, including, regrettably, several less responsible Gurdwara committees. The reasons are complex because we have failed to put into practice the teachings of Gurbani regarding the status of women, the equality of sexes, the disciplined freedom offered by the Sikh way of life. We cannot afford to ignore what is happening to our youngsters. Please do something to disseminate message through Eternal Voice as widely as possible. The torch-bearer Gursewak Singh, Jamshedpur The opportunists' sole aim is to grab cheap publicity, which they do at the cost of the common man. One hopes that Eternal Voice carries on the flame till it succeeds in achieving its goal. 6 Eternal Voice Wheel Cap Head Light Assembly Wiring Harness Tail Light Assembly Side Mirror Authorised Distributors for: Lead kindly light Avtar Singh, Gurgaon In the hands of narrow-minded self-seeking unimaginative persons, even humane and pious religious ideals, turn stale and meaningless, being applied to petty politics. The mis-thinking of self-seeking intellectuals turns their nations into jungles of blood-thirsty animals, leading into catastrophic thoughtless collisions. Eternal Voice seems to be carrying the torch to take the suffering humanity out of this morass. Have your say... Get your candid/critical comments published. Mail your feedback at : ev@barusahib.org METZELER TVS RUBBER Motors Private Limited Distributors & Exporters 2802, Bara Bazar, Guru Nanak Auto Market Kashmere Gate, Delhi-110006 (INDIA) Tel.: +91-11-23966889, 23958355 Warehouse: +91-11-23867959 • Fax: +91-11-23966884 e-mail: corporate@bksmotors.com • Website: www.bksmotors.in PRODUCTS akaladvertising@yahoo.com Expectations aplenty Paramjeet Singh, Delhi Eternal Voice is a very informative journal. While commending your efforts, I will suggest you to have the following objectives in mind for your future publications: 1. Promote Sikhism both internally and externally. 2. Create a network of Sikhs worldwide to share information. 3. Bring in harmony in the community. 4. Strengthen the community and its institutions. 5. Project a positive image of Sikhs in the world. 6. Prepare Sikh youth to take charge for the future. Kudos for the great effort Raja Kapoor, Agra I am grateful to Eternal Voice for getting me interested in Sikh culture, history, religion and the efforts being made to make the people aware of the virtues of Sikh way of life, which addresses the Sikh doctrines to the entire humanity. Eternal Voice can prove to be the best medium to spread the 'Word' and alleviate any misconceptions about Sikh religion. I am impressed with the resources and feel great about the efforts to spread the cause of Sikh heritage. It appears to be a turning point for Khalsa. Need for God-Conscious Persons By Sant Teja Singh M.A. LLB. (Punjab), AM (Harvard, USA) Kabir sant ki gail naa chhodeeye maarag laaga jaao Peikhat hee puneet hoye bheitat japeeye naao (1371) (Kabir says: Do not leave the company of the God-conscious persons; walk upon this Path. See them and be sanctified; meet them and chant the Name) Braham giani mukat jugat jee ka data Braham giani pooran purkh bidhaata (273) (The God-conscious being is the Divine Master to show the path of salvation. The God-conscious being is the Perfect Supreme Being, who orchestrates all.) 8 Eternal Voice E ver since its creation, the world has always been in need of prophets, divine messengers, saints and sages for the uplift of mankind and acquisition of divine peace by extinguishing the fires of lust, avarice, wrath and vanity from human hearts. From the very beginning, such divinely inspired persons have from time to time come to the stage of this universe to perform their destined roles and to accomplish their divinely ordained missions. They themselves sing spiritual hymns and meditate on the Divine Name and inspire others to do the same. They, thus, guide the materially bewildered humanity to the right path. India has attained a very high status in the realm of spiritualism and this country is known as the land of great saints and sages (Gurus, Rishis and Munis). Besides Lord Rama, Krishna, Vashisht, Prehlad and Buddha, in ancient times, many great saints like Kabir, Namdev, Ravidas, Farid and several others have blessed this land in the recent past. The ten Gurus (from Guru Nanak to Guru Gobind Singh) have created a spiritual revolution, which has inspired even the downtrodden and commoners to tread the divine path. Their teachings are relevant even in today's world, rather more than ever before. They blessed mankind with the gift of the Divine Name. Those, who realized the divine within, were called Gurmukhs and were ordained to show the divine path to seekers of the ultimate Truth. Guru Nanak blessed a thief Bhumia to attain Godconsciousness through meditation on the Divine Name and directed him to guide others to do so. Similarly, Bhai Lalo (a poor carpenter), Salis Rai Jauhari, Adhraka Golam, Jhanda Baadi, Devloot (King of demons), Kauda Rakash, Raja Shiv Nav (The King of Lakshdweep Islands) and many others were blessed by Guru Nanak with the Divine grace and were bestowed with the authority to show the path of spiritual realization to seekers of the truth. Guru Amar Das established 22 Manjis (divine seats or centers) and 52 Pirhies (divine sub-seats) - two-tier spiritual seats of God-conscious persons for showing the path of God realization to the mankind through meditation on the Divine Name. The tenth Guru authorized Bhai Nand Lal (a great saintly poet), Sahib Ram Kaur (Baba Gurbaksh Singh after baptism with Amrit), Bhai Mani Singh, a great martyr, whose body was cut into pieces bit by bit and other God-conscious Sikhs to show the path of God realization within to the seekers of Truth. Guru Gobind Singh in one of his verses says: Khalsa mero satgur poora, Khalsa mero sajjan soora (Guru Gobind Singh) {Khalsa (who has become one with God) is my perfect true Divine Master (the teacher, who is God-conscious and sees Him both within and without) and Khalsa is my affectionate divine friend.} The tenth Master adds in Sarab Loh Granth: Aatam ras jeh janeha so hai khaalas dev Prabh meh mo meh taas meh ranchak naahan bhaev (Guru Gobind Singh) {(He, who has realized the God within, becomes one with the Divine. There is not a trace of spiritual difference between God, myself (Guru Gobind Singh) and Khalsa (who has realized God within)} Guru Gobind Singh further enunciates the definition and the characteristics of the Khalsa (the God-conscious person): Jaagat jyot japai nis baasur Eik bina mann naik naa aanai Pooran prem parteet sajaai Brat gaur marrie matt bhool naa manai Tirath daan daya tap sanjam Eik bina neh eik pachhane Puran jyot jagai ghatt mein Tab Khaalas tahe naa Khaalas jaanai. (Guru Gobind Singh) {He, who meditates on the all-pervading Divine Light day in and day out and discards all else from his mind, never severes from the thought of one God from his mind. He, who is full of love, devotion and confidence in God, does not put his faith, even unconsciously, in fasting or the graves of Muslim saints, Hindu crematoria or hermits and monasteries. He, who recognizes only one God needs no pilgrimages, alms giving, non-destruction of life, penances, austerities or self-restraint. Such a blessed person, within whom shines the radiant light of the perfect Divine One, is then only called spiritually true and pure one, i.e., the Khalsa (the God-conscious person.)} There is but one all embracing and All powerful Divinity. He can be realized through the grace of the guru (God-conscious teacher). Feb - April, 2009 9 Similarly, Guru Granth Sahib also stresses upon the need for the God-conscious persons for all the seekers of truth: Jo jo joonee aa-i-o tih tih urjhaa-i-o maanas janam sanjog paa-i-aa. Taa kee hai oat saadh raakhau de kar haath kar kirpaa melhau har raa-i-aa. Anik janam bharam thitt nahee paa-ee. Kar-au sewa gur laag-au charan govind jee kaa maarag deh-au jee bataa-ee. (Rahaa-o) Anik upaav kar-au maa-i-aa kau bachit dhar-au meree meree karat sad hee vihaavai. Ko-ee aiso re bhete sant meree laah-ai sagal chint thaakur si-o meraa rang laav-ai. Parh-ei re sagal be-id nah chook-ai mann bhe-id ik khin naa dheer-ih mer-ei ghar ke panchaa. Ko-ee aiso re bhagat jo maa-i-aa te rehat ik amrit naam mer-ei rid-ai sinchaa. Jete re tirath nhaa-ei ahan-budh me-il laa-ei ghar ko thaakur ik til naa maan-ai. Kad paav-au saadhsang har har sadaa aanand gi-aan anjan meraa mann isnaan-ai. Sagal aasram keen-ei manoo-aa nah pateen-ei bibek heen dehee dho-ei. Ko-ee paa-ee-ai re purkh bidhaataa paarbaraham kai rang raataa mer-ei mann kee durmat mal kho-ei. Karam dharam jugtaa nimakh naa heit kartaa garab garab parh-ei kahee naa lekh-ei. Jis bhetee-ai safal moorat kar-ei sadaa keerat gur parsaad ko-oo netrauh pekh-ei. Mannhatth jo kamaav-ei til naa lekh-ei paav-ei bagul ji-o dhi-aan laav-ei maa-i-aa re dhaaree. Ko-ee aiso re sukheh daa-ee prabh kee kathaa sunaa-ee tis bhete gat ho-e hamaaree. Suparsanh gopaal raa-e kaat-ei re bandhan maa-e gur ke sabad meraa mann raataa. Sadaa sadaa aanand bheti-o nirbhai Gobind sukh Nanak laadh-ei har charan paraataa. Safal safal bha-ee safal jaatraa. Aavan jaan rahe mil-ei saadhaa. (Rahaa-o dooja) (686-687) {All the living beings that come into existence are entangled in the worldly affairs according to their nature of birth, but human life is supreme which is obtained only with the grace of God. The Guru says: O' Divine Master, I have taken your refuge. Kindly provide me your divine shelter and protection (from the worldly ego and attachments) and shower your Grace and blessings to make me one with the divine truth. After wandering through innumerable births, still we have not attained spiritual bliss. I serve the Guru and I fall at his feet, praying, O Dear Lord of the Universe, please, show me the way. 10 Eternal Voice So far, all my efforts have been to acquire and cherish the worldly wealth and have always been craving for this and thereby have been entangled in it all the time. I pray that I may be blessed with the company of such a God-conscious person, who may help me to get rid of all my worldly anxieties and make me enshrine the love for the Almighty. After studying the Vedas, I could not get my doubts cleared about the divine truth. My mind always remained over-powered by the five evils of lust, anger, greed, attachment and ego. I yearn for the He, who faithfully follows and practices the teachings of the God-conscious person, overcomes the five evils of lust, anger, greed, attachment and ego, by His Grace. grace of the divine person, free from all the worldly attachments, who may bless me with the nectar of the Divine Name. The more I bathe at the pilgrimages, the more I gather the dirt of ego and arrogance and remain always indifferent to God. I am ever-longing for the company of the blessed one, always having the grace of the Divine Name within, so that my mind gets immersed in the spiritual bliss. I have practiced all the religious rituals but my mind did not get the Divine solace, because I only used to clean the body devoid of the divine love. May I get a chance to have the company of a Godconscious person imbibed with the supreme Lord's love, who shall eradicate the evil and filthy impressions from my mind? A person, who is attached to the pseudo-religious rituals, is worthless. He does not have the divine love even for a moment and is always puffed up with excessive ego. He, who comes in the company of the Divine Master always sings the glory of the Lord, gets divine wisdom of seeing One-in-all and All-in-one by His grace. Trying to attain occult powers for acquiring worldly wealth is of no avail for acquiring divine virtues. Such a person is just like a crane, which feigns undergoing severe penance by standing on one leg but is still full of greed and craving to catch the fish. Is there any God-conscious person, who can bestow upon me (the seeker of Truth), the divine peace by reciting the holy hymns of God? I long for such pious company for spiritual bliss. As soon as my mind got engrossed in the holy teachings of the Divine Master, the Almighty Lord showered all His blessings and freed me from the bonds of worldly evils. Nanak says that with humble submission and meditation on the Divine Name, one always gets imbued with the eternal bliss. My life's pilgrimage became extremely fruitful, as I got salvation from the cycle of birth and rebirth through the grace of my Divine Master.} The Guru ordains us to follow and respect the God-conscious person: Kar saadhu anjali punn wadaa hae Kar dandaut punn wadda hae (13) (To make obeisance with folded hands and to completely submit unto the one, who has realized God within and without, is an act of divine merit.) Charan saadh ke dho-e dho-e pee-o Arp saadh ko apnaa jee-o Saadh kee dhoor kar-hau isnaan Saadh oopar jaa-ee-ai kurbaan (283) (The seeker after truth should completely submit to the God conscious person and devotedly follow His divine teachings. Decimate your ego, and engross thyself in Divine Humility. Sacrifice thyself to the Holy, i.e., kill thy identity and merge thyself into the Divine Light.) Saadh ke sang nahee kachh ghall Darsan bhetat hoat nihaal (272) (In the company of the saints, if one follows the divine teachings in letter and spirit, he is not required to put his body to various sufferings and stresses, i.e., Jap-Tap in the name of God for getting salvation. One attains spiritual bliss by beholding and meeting the Divine Master, i.e., by complete submission to His Divine commands and following these in letter and spirit.) Jae ko bachan kamma-wai santan kaa So gurparsaadi taree-ei (747) (He, who faithfully follows and practices the teachings of God conscious persons, gets salvation from ego and becomes divine by His Grace.) The God-conscious persons have crossed the worldly ocean of ego and lust by realizing God within and have become eligible for showing and leading the spiritual path to others through recitation of Guru Granth Sahib with full devotion. Paarbraham saadh ridh bas-ei Nanak udhre saadh sunn ras-ei (272) (Nanak says that he, who listens in ecstasy, the teachings of the holy, is liberated, because the supreme Lord resides in the heart of the God-conscious person.) Nanak kahat sunho re logaa Sant rassan ko basah-ee-au (700) (Nanak says, O' people! listen, the Divine Lord dwells on the tongue of saints. That the saints are the true messengers of the Divine Lord.) We all know well that for learning any kind of trade, whether it is of blacksmith or carpenter, there is a need of a teacher-taught relationship. In education, there is need for a person better educated than the one who wants to learn. In the same way, for seekers of truth, there is a need for the company of Godconscious persons. Depending upon his intelligence and devotion, the student can himself learn to a certain extent from the worldly books, but for understanding of specific points, he needs the help of a teacher. In the same way, every seeker of the ultimate Truth, depending upon his love for God, can have to that extent an understanding of the divine path through the recitation of Gurbani, but for insight of some special spiritual points, there is always a need for the company of God-conscious persons, who have moulded their lives in accordance with the teachings of Gurbani and the Gurmukhs, who have become one with God by completely shedding off their ego: Gur ka bachan bas-ei ji naal-ei. Jal nahee doob-ei taskar nahee lev-ei Bhaah-ei naa saak-ei jaal-ei. (679) (I have acquired the Divine Wealth by following and practicing the Divine Teachings of my Guru in letter and spirit. Neither the water can wash away this wealth nor the fire can burn it and nor a thief can steal it.) The God-conscious persons have crossed the worldly ocean of ego and lust by realizing God within and have become eligible for showing and leading the spiritual path to others through recitation of Guru Granth Sahib with full devotion: Sansaa eho sansaar hai Suti-aa re-in vihaa-ei (36) (The world is an illusion but everybody has taken it as real and has thus got entangled in this. Nobody is trying to realize the Divine Truth and rather spends his entire life in the illusionary sleep.) To get salvation from worldly bondage, i.e., five evils {Kaam (lust), Krodh (anger), Lobh (greed), Moh (attachment), Ahankaar (ego)}, the God-conscious persons viz., the saints, sages and seers give guidance to the seekers of Truth in the same way as an experienced pilot of a ship raises buoys after thorough search in the sea for a safe passage of the ship, which reaches safely if it passes through the signs of these buoys; otherwise it Feb - April, 2009 11 may get wrecked by striking against hidden stones and rocks or may even be caught in sand or swamps. In education, there is need for a person better educated than the one who wants to learn. In the same way, for seekers of truth, there is a need for the company of God-conscious persons. The point is very clear and is in accordance with the spiritual guidance of Sikhism. Gurmukhs (the God-conscious persons) have been preaching Gurmat from the very beginning and providing guidance to the commoners under the holy command of Guru Nanak and other Gurus from time to time. In the same way, the Gurmukhs under command of Guru Granth Sahib, the Eternal Guru, are carrying out the Divine Mission and the Gurmat preaching according to the Divine Order (Ilahi Hukam): Guru Arjan showers accolades on such type of spiritually engrossed God-conscious persons: Jo jaanai tis sadaa sukh ho-e Aap milaa-e la-ei prabh so-e Oh dhanwant kulwant patwant Jeewan mukat jis ridd-ei bhagwant Dhan dhan dhan jann aa-i-aa Jis parsaad sabh jagat traa-i-aa Jann aawan kaa ih-ei suaao Jann ke sang chitt aav-ei naao Aap mukat mukat kar-ei sansaar Nanak tis jann kau sadaa namaskaar (294) (He, who realizes Him, obtains eternal peace. The Lord blends him with Himself. He, who has realized the God within, is wealthy, of status, honorable and attains salvation. Highly acclaimed is the advent of a God-conscious person. With Thy Grace, the entire mankind has been shown the divine path to realize the Divine Truth. The Almighty has sent the Godconscious person with the sole aim and objective of inspiring mankind to follow the divine path and meditate on the Divine Name. Nanak ever makes an obeisance to him, who himself is emancipated and also emancipates the world.) To attain the divine, we need to follow and submit to the God-conscious persons: Mann hatth budhee ketee-aa ket-ei baid beechaar Ket-ei bandhan jee-a ke gurmukh mokhduaar Sach-au oar-ai sabh ko uppar sach aachaar (62) {Many persons intentionally undergo physical sufferings and hardships by doing Hatha Yoga to realize the Divine Truth. Many others are analyzing the Divine Truth with intellect and so many others contemplate Vedas to attain the Divine Truth. There are so many other types of rituals being performed for the soul, but they remain away from reality and divine path. One gets salvation from all these entanglements only through the complete submission of himself to the God-conscious Being (Guru). The Divine Truth is the highest of all virtues, but higher still is the living with the Divine Truth.} Guru Sikh Sikh Guru hai Eiko Gur updes chalaai Ram Naam mant hirdai dei-vai Nanak milan sobhaai (444) {When the Sikh follows the Divine teachings of the Guru with intense love and devotion, he kills his ego and identity and becomes one with his Divine Master (the Guru). Thus, in spiritual realm, there remains no spiritual difference between the disciple and the preceptor. Such a divine disciple disseminates the same teachings to other seekers of the Ultimate Truth, as the preceptor himself.} Guru Nanak says that He inculcates the Divine Name in the subconscious mind of the disciple, who merges himself with the Divine by reciting the Divine Name: Jan Nanak dhoorh mangai tis gursikh ki Jo aap japai av-reh naam japaav-ei (306) (Nanak says, strictly follow the path shown by the God-conscious person, who himself meditates on the Divine Name and shows others the path of doing so.) 12 Eternal Voice How can there be peace and calm in us if we do not follow the commands of the holy Masters, i.e., the God-conscious persons? The Divine Word (Gurbani), the Divine Name and the Divine One, are one and the same. Thus Gurbani is the source of the divine nectar. The one, who follows and practices Gurbani realizes the manifestation of God both within and without. More than ever before, there is need of God-conscious persons in today's materialistic life, where people are simply engaged in rat-race for acquisition of worldly wealth and comforts. They are just oblivious of the true goal of life. How can there be peace and calm in us if we do not follow the commands of the holy Masters, i.e., the God-conscious persons? Essence of Sikhi BSR Divine Truth is not subject to any factual verification. However, speaking about it without conviction or merely to impress others, or as a mere stratagem, is as vicious as telling lies. In the spiritual realm, truth is a lived reality. Nothing that is stated without being a part of the lived experience, however, erudite or learned, otherwise can be called Truth. Truthful living alone qualifies one to be spokesperson of Truth. What one does, carries significance. The liar is one, who does not live what one preaches or teaches. However, truth-based one's teachings or preachings may be, if the teacher's own life is not lived accordingly, the teacher will be reckoned to be a liar, telling lies. Such teaching is unreliable. This Too Shall Pass A Short Story O ne morning, the boy Solomon saw the goldsmith who works for King David's Palace walk out of the palace very desperate and sad. Solomon asked the goldsmith with curiosity, what makes you feel so sad and desperate? The goldsmith answered, "I have to provide a solution to the King within seven days. If not I will be taken out of my job. I am really confused because there is no solution for what the King has asked." What is the solution that the King is looking for? Solomon was curious. The goldsmith presented the demand of the King to Solomon as follows: "I need to make a gold ring for the king with an inscription on it which should help the king not to be very happy and forget the divine truth at his happy moments. At the same time the inscriptions on it should help him not to lose his heart when he is facing failures and desecrations." Immediately Solomon gave what he needs to inscribe on it. He said write as follows: "This too shall pass." Feb - April, 2009 13 (ii) Physical service: Pearls of Wisdom Part-IV By Sant Teja Singh M.A. LLB. (Punjab), AM (Harvard) Bin sewa dhrig hath pe-ir hor nehfal karni (Bhai Gurdas) (If one does not render divine service, his hands and feet are worthless. So also the deeds performed with them.) Physical service is greater than material service. A man must always seek the company of the God-conscious persons to do so. Didn't Guru Amar Das render selfless service to his master at the age of sixty-two? (iii) Inner service: 1877-1965 No doubt, the material and physical services purify a man's mind. But a truly blessed person is the one, who is completely immersed in his Lord through 'Word' (Shabad Guru), i.e., by reciting the Divine Name all the time. (1 to 6 appeared in the November 2008 issue of Eternal Voice) 7 Mahapurkhan de bachan kamaana tapan sirr tapp hai (Following the words of the Holy is the highest form of meditation) One can easily swim across the ocean of the world with the words of the Guru on his lips. He can elevate himself to a higher pedestal, if he is blessed by the holy men: 9 Sewa karan naal mann nirmal hund-aa hai, gareebee aundee hai at-ei mann shabad naal jurhdaa hai (Selfless Service ennobles a man by purifying his mind. It imbues a man with humbleness and enjoins him to His Word) Selfless service is of three types: How aptly Bhagat Namdev sums up man's duties in the following words: Haath paanv kar kaam sab Cheet niranjan naal (1376) (Doing worldly deeds, always remain in tune with the Divine Lord.) He alone reaches the Pinnacle of spiritual bliss who keeps climbing the stairs of life step by step. (i) To serve materially: Santau saagar paar utaree-ei Je ko bachan kamaav-ei santan kaa Sau Gurparsaadi taree-ei (747) (O Saints, cross over the life's turbulent ocean. One, who practices the teachings of the Saints, by Guru's Grace, is carried across.) Bhai Lehna followed Guru Nanak in letter and spirit - so much so that he got transformed from an ordinary village trader to a God-conscious man. He became one with Him and attained a higher state of being. Finally he was anointed Guru. 8 Hameshaa doosr-ei de gunn at-ei aapn-ei augunn dekhn-ei (Always look for what is good in others and what is unsavory in your own self) Ghaal khaaye kichh hathon de-i Nanak raah pachhane se-i (1245) (The Guru ordains that a man must earn his livelihood honestly with hardwork and give some part of his earnings in charity. Only then will he find the spiritual path to tread on.) 10 Guru ghar di sewa di pundd sirr taun nahee suttnee chaaheedee bhav-ein iss hei-thaan hee kyon naa kuchl-ei jaa-ee-ei 11 Saadaa nirbaah karnaa, saadaa bhojan chhaknaa at-ei saadaa pehnana (Follow the principle of simple living and divine thinking) Always lead a simple life by eating a simple food and wearing a simple dress. Whenever food is served, even if it is tasteless, it should be taken as a divine gift considering it as His blessings. One should not be a greedy of sumptous food. According to Gurbani, simple living means to remain humble and thankful to God, who provides everything for the basic needs of all. Thus one should lead the life according to the divine law as enunciated in Guru Granth Sahib: Chhaadan bhojan kee aas naa kar-ee Achint mil-ei so paa-ei (1013) (One should not desire to wear costly attractive dresses and eating sumptuous foods. He should rather be grateful for whatever God provides and be merry.) 12 Pakarh naa rakh ke jo kaaraj sahmane aavey auh guru ka samajh ke utshaah naal kar-ei (Render selfless service dutifully without desiring any rewards as if it is the divine order) Whatever job is assigned to him, he should carry out the same by considering it to be his Divine Master's command. Without having any attachment with it, he should perform the same with full devotion and without questioning the rationale of the assigned task, thinking that it is his divine duty: Hau moorakh kaar-ei laa-ee-aa Naanak har kamm-ei. (449) (Never shed the divine service even if you have to pay a heavy price) (I am just incompetent, O Nanak, but the Lord has appointed me to perform His service.) One should not shed the divine service even if he is worldly crushed and rendered poor: This is the act of one's divine humility. Leave the outcome of the assigned task to the Almighty and never desire the fruits in return: Tayree bhagat na chhoda-o ki-aa ko hasai. (1170) (I shall not renounce Your worship, O Lord; what does it matter if people laugh at me?) Karam karat hovai nihkaram tis baisno kaa nirmal dharam (274) (Performing good deeds, he does not seek rewards. Spotlessly pure is the religion of such a devoted seeker of truth.) It is human nature to look for shortcomings in others: After performing good deeds, one should pray to the Lord that he has not done anything, You have got it done by him. Farida je tu akkal lateef kaale likh naa lekh Aapanre girbaan mein sirr neevan kar dekh (1378) According to Hindu philosophy, this is called Karma Yoga as enunciated by Lord Krishna in Bhagwad Gita: Hum nahee changae buraa nahee ko-ei Pranvat Nanak taar-ei so-ei (728) (One should do one's duty and not seek or get concerned about the outcome or the reward from having truthfullyperformed duty.) (Farid opines that a wise man should not find egoistic faults in others. He should look within his own self and see what he himself is, so that he overcomes all these faults.) Karamanye vaadhikaraste maa phaleshu kadaachan (Anyone, who believes and practices that he is not good and none other is bad, Nanak says the grace of God helps him to overcome the turbulence of life.) To be continued... Feb - April, 2009 15 “If I can stop a heart from breaking, I shall not live in vain. If I can ease one life of the aching, Or cool one pain, Or help one fainting robin Unto the nest again, I shall not live in vain.” - Emily Dickinson Service by wealth involves sharing the fruits of selfless hard work. In other words, share Daswandh (at least one tenth of your honest earnings) and dedicate it to the Guru for the benefit of the needy and underprivileged. This is a pre-requisite to follow the path of Sikhi leading to the Divine: Sewa (selfless service) simply implies service without consideration, expectation of reward or anticipation of the result of service: Service by the body means working with hands and feet for the welfare of mankind. For instance, cleaning and dusting the shoes of the Saadh Sangat, washing utensils, cooking and serving Langar, taking care of the sick and the needy, providing a helping hand in the construction of religious places or facilities for the society and other deeds performed physically. Satgur ki sewa gaakhree Sirr deejay aap gavaaye (27) (It is very difficult to serve the True Guru. Surrender your ego; give up your selfishness.) Sewa Baba Iqbal Singh highlights the path of spirituality Man is the most superior of the animal species blessed with the power of intellect and the responsibility to guide its destiny. Selfless service plays a significant role for the seeker, who wishes to tread on the path of spirituality. Most religions of the world propagate service to humanity as a means to achieve the final objective of realization of the divine. Gurbani lays stress on suppressing vices by selfless service and thereby following the divine path to merge with the Lord: Satt santokh kar bhaa-o tosaa harnaam se-i Manhau chhod vikaar sacchaa sacch de-i (422) (Those who practice truth, contentment and love, obtain the supplies of the Lord's name. So banish corruption from your mind and the True One will grant you truth.) Gurbani further emphasizes that all forms of austerity, denouncing the world and residing in forests, caves and mountains and torturing the human body are no match to the service of the Lord, which is supreme, by way of kindness, contentment and truthful living: Satt santokh dayaa kamaav-ei eh karnee saar (51) (Practice truth, contentment and kindness; this is the essence of life.) Through selfless service, humility and love, the mind is purified and the ego is decimated, paving way for its merging with the divine. According to Sikhi, there are three types of services that are central to the attainment of Atam-pad (divine grace). These are, service by wealth, body and mind (Dhann, Tann, Mann). The service by wealth brings renunciation to the mind and the attraction of materialism lessens. The individual starts becoming detached to the external material world and focuses on the divine, entering the state of Vairaag (detachment). The next is the service by body, which enables man to transcend the joys and sorrows of the body, making an effort towards suppressing the ego and focusing on dedication on the Divine Name. The highest service is that of the mind {to make the Atma (conscious) a follower of the Shabad Guru}. Through this the individual surrenders his identity towards becoming one with the Lord. 16 Eternal Voice Bin sewa dhrig hath pe-ir hor nehfal karni. (Bhai Gurdas) (If one does not render divine service, his hands and feet are worthless. So also the deeds performed with them.) Ser vice of the mind is to distract the mind from vices of lust, anger, greed, attachment and ego and to unite the mind with Shabad Guru present within and to accept the Lord's Will gracefully. Sev keetee santokh-ee jinee sacho sach dhiaa-i-aa Oanee mand-ei pe-ir naa rakhio kar sukrit dharam kamaa-i-aa. (466) (Those who serve are content. They meditate on the Truest of the True. They do not place their feet in sin, but perform good deeds and live righteously.) By rendering selfless service of wealth, body and mind and meditating on the divine name, one attains the spiritual grace of merging with the divine. All the spiritually self-enlightened men of the world have achieved union with God only through the service of the body, mind and wealth. The epitome of selfless service to humanity, the great Bhai Lehna attained such heights of selfless service that from an ordinary village trader, he became the second Nanak, before whom even Guru Nanak circumambulated five times and bowed his head. Whereas, during his Udasis (four phases of Guru Nanak's spiritual travels) spanning 25 years, Guru Nanak did not bow his head before anyone. The power of selfless service and imbibing the preaching of the Guru was so great that the Guru (reflection of the Formless) says before an ordinary humble man, “I am not bowing to your physical body, but before that divine flame of the Formless Almighty that has marked its presence within you.” Likewise, the remaining Gurus became Guru Nanak by serving their Guru and learning their preaching and by surrendering their mind, body and wealth to the Guru. Bhai Kanhaiya is a shining example of selfless service to humanity with no distinction of nationality, caste or creed. Aptly known as the 'fore-runner of the modern Red Cross', his universal message of compassion and kindness to all have few parallels in history. Feb - April, 2009 17 Sewa karat ho-ei nihkaami Tis kao ho-at praapat suamee. (286) (One who performs selfless service, without desire for reward attains to the Lord.) Treat all equally To serve the entire mankind equally without discrimination; render help and assistance to everybody without prejudice and make no distinction between friend and foe. Serve with compassion and love We should treat even our fallen enemies (when they do not have their swords drawn) with respect, compassion, humility and love. The five weapons The philosophy of Bhai Kanhaiya's universal message of compassion and kindness, as enshrined in Guru Granth Sahib continues to be as relevant today as it was three centuries ago and will continue to be relevant for all times to come: Bisr gayee sab taat prayee Jab te saadh sangat mohe payee Naa ko bairee nahee biganaa Sagal sang hum kau ban aayee (1299) (I have completely forgotten the jealousy of others since I found the company of holy persons. No one is my foe and no one is alien, I get along with every one.) The following points are the pre-requisite for Sewa: Serve selflessly We should serve humanity selflessly, without any consideration, with complete dedication, with an open mind and see the Divine in all. Then only can we attain Lord: Use the five weapons to destroy the five internal thieves or the vices i.e., Kaam (lust), Krodh (anger), Lobh (greed), Moh (attachment) and Ahankaar (ego). The five weapons are deep level of compassion (Dayaa/Karuna), complete compliance to truth (Sat), inner contentment (Santokh), overflowing humility (Nimrata) and total love (Pyaar). Share with others To share one's wealth with the needy and reduce their suffering and pain. Remember the three pillars of Sikhism – Naam Japo; Kirat Karo and Wand Chhako. Bhagat Puran Singh is one of the most prominent Sikh personalities of the last century embodying the religion of selfless service. He dedicated his entire adulthood to the selfless service of terminal and mentally ill patients, who in most cases had been abandoned by their families and society at large. He dedicated his life for providing a ray of hope for these desperate patients. His life is a story of great personal sacrifice; a dogged determination against huge problems; a passion for selfless service; complete faith and surrender to He remained an avid collector throughout his life and collected 'human pebbles' from the streets and housed them in Pingalwara. He collected funds, in driblets rather than droves, to run it. He collected all the purposeful articles from the newspapers and magazines on economy, environment, public health, population, etc., got booklets of these published and distributed them free of cost. The front page of newspapers never interested him. It was amazing to see how his eyes went straight to reports and write-ups dealing with human problems and welfare. He lived all his life for others and packed 72 hours of activity in a normal day. Mother Teresa, the angel of mercy, is another glorious example of selfless service. A European lady by birth, she chose the slums of Kolkata to serve the homeless and unwanted people of society. By serving the poor, she served God. She had, in her own words, a mission to care: “The hungry, the naked, the homeless, the crippled, the blind, the lepers, all those who feel unwanted, unloved, uncared in the society - people that appear to be burden to society and are shunned by everyone.” She devoted her entire life to such people. She set up the 'Mission of Charity' with just 13 members. Today it has more than 4,000 nuns running orphanages and destitute homes worldwide, caring for refugees, the blind, disabled, aged, alcoholics, the poor and homeless and victims of floods and natural disasters. The Mother concludes: “If you cannot feed a hundred people, then just feed one” To carry out whatever Sewa that we are able to and help make life comfortable for anyone who is hurt, in pain, is suffering or otherwise. This is an important aspect of Sikhism's twopronged dedication to God i.e., Simran and Sewa. In her early days at a press conference, a reporter asked Mother Teresa, “What will you achieve serving a few people, when there are millions uncared for? Your work is like a drop in the ocean.” She humbly replied, “I agree my work is like a drop in the ocean, but is it also not true that the ocean will be one drop more with my work?” The mother appears to be telling the society: The central theme of Bhagwad Gita is to serve humanity without attachment or ego. Lord Krishna says, “Your duty is only to work and not look for the fruits thereof.” A Karma Yogi should be absolutely free from greed, attachment, lust, anger and ego. Only then he can render useful selfless service. The path of Karma Yoga eventually leads to attainment of the Divine. The whole essence of Bhagwad Gita has been very aptly summed up by Guru Arjan Dev in Sukhmani Sahib: (Performing good deeds, he does not seek rewards. Spotlessly pure is the religion of such a devoted seeker of truth; he has no desire for the fruits of his labors. He is absorbed in devotional worship and the singing of Kirtan, the songs of the Lord's Glory.) Be good, do good and after performing good deeds, one should pray to the Almighty that he has not done anything, You have got it done by him. This is the essence of the teachings of all scriptures and prophets of the world. Eternal Voice Selfless service requires personal action by the individual, a desire to pack up and start. It is easy to give away excess money, used equipment, and used clothing. It is more difficult to give off our time and personal presence to help others. the powerful Almighty and unending love for the suffering beings of the world. Sewa Karam karat hove neh karam Tis baisno kaa nirmal dharam Kaahu phal kee ichhaa nahee banchhe Kewal bhagat kirtan sang raache (274) 18 Those, who want inner bliss are very few. All crave for worldly happiness, but no one knows where he can get it. All search for it in wealth and material possessions. Maaya (illusion) never allows people to taste the bliss of the inner life i.e., the Atma (soul). Deluded by its power, man thinks that there is no transcendental realm, that there is nothing beyond the senses. 'Eat, drink and be merry' has become the motto of life for a vast majority. The path to the realm of God is open only to those, who have been endowed with Divine Grace. Nirdaya naheen jyot ujaala boodat boodai sarab janjaala (903) (You have no compassion; the Lord's light does not shine in you. You are drowned, drowned in worldly entanglements.) Sewa and Simran are the two wheels of a chariot leading to the spiritual goal of merging with the divine. In fact, they play a complimentary role, Sewa leading to Simran and Simran leading to Sewa. Through Sewa, the seeker experiences humility, gratitude, love and compassion. Simran (remembering God) makes the mind pure. It helps man to imbibe God-like qualities and traits. Love for God is love for humanity. The seeker with the love for humanity engages in service to humanity. There are many pitfalls on the path of Sewa if not done selflessly. Pride, name and fame negate the fruits of Sewa. Sewa is that hard currency, which is recognized in the abode of the Lord. The magic of Sewa cannot be explained but experienced. All three forms of Sewa - Dhann, Tann and Feb - April, 2009 19 Mann - enable Man to transcend the joys and sorrows of the body, turn successful in decimating the ego so that the individual surrenders his identity towards becoming one with the Lord, which is Man's goal of life, as enshrined in Guru Granth Sahib: Bha-ee paraapat maanukh dehuree-aa. Gobind milan kee ih teree baree-aa. (12) (This human body has been given to you. It is your chance to meet the Lord of the Universe, i.e., to realize the One, who sustains the universe.) Trust in God By Chitranshu Mishra I asked for Strength And God gave me Difficulties to make me strong. I asked for Wisdom Essence of Sikhi BSR And God gave me Problems to solve. I asked for Prosperity And God gave me Brain and Brawn to work. I asked for Courage And God gave me Danger to overcome. I asked for Love Truthful living becomes the nature mode of one who lives in the awareness of being one with the One. The individual self undergoes a process of expansion that subsumes all categories. All signs, names, labels, that define one's isolated, personal, individual identity, have no more relevance. All the values associated with the Cosmic begin to reverbrate in such a one. Beyond intellectual grasp, beyond sensuous perception, beyond any defining modules, beyond all classificatory species of subgroups, one begins to shimmer with the quintessential and core values that encompass one and all. This the only way one can know the unknowable. 20 Eternal Voice And God gave me Troubled people to help. I asked for Favors And God gave me Opportunities. I received nothing I wanted I received everything I needed. 58, Hemkunt Colony, Greater Kailash - I, Opposite Nehru Place, New Delhi - 110 048 Ph.: 91-11-46557367 Email: abuagam@gmail.com Timing: 10a.m. - 1p.m. and 5p.m. - 8p.m. (On Sunday by appointment) Shop No. 3, Local Shopping Complex DDA, Gulmohar Park, Near Gulmohar Park Club, New Delhi - 110 049, Ph.: 91-11-26531214, 26531215 Timing: 9.30a.m. - 12.30p.m. and 3p.m. - 8p.m. (On Sunday by appointment) The prophet of devotion G uru Angad Dev, the first successor of Guru Nanak, did yeoman's work for the evolution of the nascent community. Over a hundred units of Sangat (local congregation of disciples) came to be set up during his pontificate. Langar, the free community kitchen, was organized on an impressive scale. A new script, later to be called Gurmukhi, was updated and popularized, which was also employed to improve the level of public literacy. Seeds of martial spirit were sown by organizing competitions in wrestling and other physical skills among the youth. All these activities were going to determine the evolution of the Sikh community and the Sikh faith. Guru Angad Dev, known as Lehna before Guruship was born on March 31, 1504 at a village Matte-di-Sarai, now known as Sarai Naga, in Faridkot District of Punjab. He was a handsome young man. His father, Bhai Pheru, was the trader of comfortable means. His village was plundered during one of Babar's invasions. As a consequence, the family moved out to Sanghar, but eventually settled down in Khadur in district Amritsar. When they reached home, the Guru's wife remonstrated with the Guru, saying, “Why did you give this noble man such a sludgy load to carry? Look at the mud that has dripped over his fine garments.” “These are not mud spots,” said the Guru, “These are saffron marks of spiritual sovereignty. I chose him for this load because I feel convinced of his ability to carry even much heavier loads.” Guru Nanak tests Lehna Several times the Guru put Lehna's devotion to test. Not that the Guru was unconvinced of his devotion and unexceptionable obedience. Lehna had a firm conviction that obedience signified not servility but freedom - freedom from the strangling clutches of the ego. Lehna had already decimated his ego completely: and At his very first meeting with Guru Nanak, Lehna fell under the spell of the enchanting personality of the Guru as well as his captivating civility. He witnessed utter simplicity in a man doing hard labor with his own hands in a field. His living was so humble and unassuming that it could disarm any pride. His profound wisdom and sublime grace bewitched him so much that he simply surrendered to him. That is, perhaps why, he decided to stay on with him forever. Guru Nanak asked him “What is your name dear?” “Lehna is my name, Master!” ('Lehna' in Punjabi means a debt due to a creditor). “If you are 'Lehna', then you have come to the right place to collect the debt due to you,” said the Guru, “and befittingly, like a creditor you came on horseback.” And history testifies that Lehna eventually received from the Guru what he alone was destined to receive. Although Lehna had decided in his mind never to leave the Guru, Guru Nanak persuaded him to go back to Khadur, share Guru Angad Dev By Jaswant Singh Neki his resolve with his family members, settle any outstanding affairs and return to him if he still so desired. However, Lehna returned as expeditiously as he went, because he could hardly bear the idea of being away from the Guru. One day, Guru Nanak was working in his fields. At the end of the day, he had gathered bundles of green fodder, which had to be carried for the cattle. The Guru asked his sons to take those bundles home, but they avoided the job saying that this load should be given to a menial to carry. Lehna, however, cheerfully volunteered to carry those heavy and dripping bundles on his head. the Guru fully appreciated that. The tests the Guru gave him were meant to demonstrate to one and all that it was Lehna alone who stood supreme amidst them. One day, the Guru's bowl fell into a dirty gutter. He asked his sons to take it out. They hesitated, saying, “why not ask a menial to do this job?” However, When the Guru looked at Lehna, he promptly plunged into the gutter and brought out the bowl. Several other tests of this kind were given and Lehna always acquitted himself giving indisputable evidence of his profound spiritual insight. “I have nowhere else to go” On one occasion, Guru Nanak assumed a formidable posture. He put on a queer dress and suddenly ran out towards the riverside, carrying a strong and heavy baton in his hands. A whole big crowd of devotees followed his trail. A little later the Guru started throwing out candies from his sling bag. Many of those who were following him started picking up those candies, Feb - April, 2009 23 but some still continued following the Guru. Having gone a little distance further, the Guru then started wielding his baton and charged the few that still followed him. He hurt some and frightened others. Baba Buddha got injured and so sat down in disgust completely bewildered at the Guru's strange behavior bordering on insanity. Lehna alone was still following the guru. The Guru then turned back and asked him, “Lehna! Why don't you also go away?” “Where should I go, Master?” replied Lehna, “I have no one except you.” Guru Nanak said, “I was looking for one to whom I may be able to transfer light. I am happy to have been able to find one in you.” Nanak appoints Lehna his successor The Guru was immensely pleased with Lehna and gave him a new name, Angad, meaning, his own limb. He brought him back, gave him a bath, adorned him with fresh set of clothes, and seated him on a pedestal. He sent Baba Buddha to fetch him a coconut fruit and five copper coins. These, he placed before Lehna as an offering and bowed before him in the same manner in which Lehna had always bowed before him. He then asked Buddha to When Guru Nanak had thus established Angad as the next Guru, the village elders came to remonstrate to him for having neglected his own sons in choosing his successor, even though they seemed to deserve equally well. Guru Nanak, however, told them, “They are good human beings but lack the vision which Guru Angad Sahib has.” The Guru becomes the disciple Having installed Angad as the new Guru, Nanak took him into his embrace and said, "Whoever reposes faith in you, would be faithful to me: whoever serves you would be rendering me service and whoever considers you different from me, would be distancing himself from the Guru's grace." Thereafter, Nanak made it a practice to sit at the feet of Guru Angad as his disciple for as long as he lived. What a reversal of roles between Guru and the disciple! One day, Baba Buddha asked Guru Angad after the latter had been installed as Guru, “Dear Lehna, when Guru Nanak bowed before you, how did you feel?” “I felt as if a mother has picked up a dirty toddler and made him grow up as big as herself", replied the Guru. It has been said that by handing out his blazing torch to Guru Angad, Guru Nanak made it explicit that his faith was an eternally continuing reality. From Kartarpur to Khadur Guru Nanak's sons, however, kept smarting with jealousy and sought every opportunity to create difficulties for Guru Angad. Sensing that, Guru Nanak counseled Guru Angad to shift his headquarters to Khadur, where his wife and children were living and to continue his divine work from there. Guru Angad did go to Khadur, but chose to stay away from public gaze. So he requested daub the saffron mark of Guruship on Lehna's forehead. It was through this symbolic ceremony that Guru Nanak installed Lehna as his successor. Then, Guru Nanak bade the congregation to bow before the new Guru as he himself had done in their presence. According to Mahima Prakash, Guru Nanak then asked Guru Angad if he needed anything. Guru Angad requested him to give him as gift the book of hymns, his waistband and his minstrel. Guru Nanak granted all these with great pleasure. This auspicious event took place on September 2, 1539. Having become the spiritual successor of Guru Nanak, Lehna came to be known as Guru Angad Dev. Guru Nanak transferred his light, his authority and his spiritual power on to him. 24 Eternal Voice a pious lady, Mai Viraee, who was like an aunt to him, to let him stay undisturbed in her house so that he could meditate and stay in continual spiritual trance. He instructed the lady not to reveal his whereabouts to anyone. However, the devotees in Kartarpur, unaware of his whereabouts, began to miss him with concern. They decided to send a deputation to Khadur to locate the Guru and to enable the Sikhs to see him. The deputing group, consisted of Baba Buddha, Bhai Ajita Randhava, Bhai Sadharan, Bhai Bhagirath and the minstrels. When Mai Viraee came to know of the approaching deputation, she hastily made arrangements for their boarding. Then she went forth some distance to meet them in advance and tell them that the Guru had forbidden her from revealing where he was. At that Baba Buddha said, “Never mind. We shall wail our prayers imploring him to reveal his exalted Being to us. Isn't that our legitimate right?” He then asked the two minstrels to sing a particular hymn of Guru Nanak so loud that the Guru may hear it wherever he might be. Hearing this, the Guru could not withhold himself any more. He came out and embraced his loving guests. Angad was Guru for thirteen years (1539 to 1552). With his inimitable humility and spiritual wisdom, he was able to dissolve the schism between his Sikhs and Sri Chand's followers, who had come to be known as Udasis (renunciates). He preached, as Nanak did, the fatherhood of God and brotherhood of Man without any discrimination. Popularizing Gurmukhi script He desired to raise literacy among his followers. Guru Nanak had taught a Sikh, Mehma Khehra, a script improvised by the Guru after updating a locally employed half baked one. This script as updated by Guru Nanak is not only perfectly congenial to Punjabi phonetics, but is also very scientifically arranged. Guru Angad dispatched an emissary to Mehma requesting him to come over to Khadur. He came promptly and at the Guru's request, gave him the script that Guru Nanak had taught him. Guru Angad improved it further, gave it a more aesthetic aspect and a scientific arrangement on a sound phonetic basis that harmonized with the Punjabi way of speaking. Then, in order to popularize it, he began writing its primers in his own hand to be distributed among children as well as desiring adults. Janamsakhi and Guru's Langar The Guru got a biography (Janamsakhi) of Guru Nanak prepared getting major contribution from Bhai Bala, a companion of Guru Nanak, and his own memory and that of the other disciples. Bhai Paira Mokha scribed it under the Guru's instructions. This is considered to have been the first ever book of Punjabi prose. Guru Angad organized on a stronger footing and with a more generous prospect the Guru's free kitchen (Langar). The Guru's own noble wife, Mata Khivi supervised the Langar. While delicacies were served at the Langar for the Sikhs, the Guru and his family lived on coarse meals, which he earned by selling strings of reed fiber, which he twisted himself to earn his living. He even forbade his sons from even thinking of living on the devotees' offerings. That, he told them, should be considered as poison. The Guru's missionary tours The Guru made two missionary tours to spread the message of Guru Nanak. The first he undertook in 1547 in the Majha tract of Central Punjab and visited Sultanpur Lodhi, Makhu, Harike Pattan, Talwandi Bhai Rode, Panjgirain and Kot Kapura and ended his tour at Matte-di-Sarai, his birth-place. The second was a return tour made next year through the Malva tract, in which he visited Rautan, Sangatpura, Manuke, Buttar, Lohara, Moga, Gholia, Kot Isse Khan, Harike Pattan and back to Khadur. Wherever he halted, congregations were held every morning and evening. The minstrels sang the Guru's hymns to these congregations and the Guru gave exposition of the hymns of Guru Nanak. The Guru also delivered specific sermons to the devotees against superstitious ritualism. He forbade them from observing caste distinctions. On March 20, 1552, the Guru, ignoring his two sons, ceremoniously enthroned Sri Amar Das on the spiritual throne of Guru Nanak and made him Guru Amar Das, the third Guru of the Sikhs. Shortly after that, Guru Angad merged with the divine light. Feb - April, 2009 25 Some chosen hymns of Guru Angad Dev Nanak parkhe aap kau ta parkh(u) jan(u). Rog(u) daru dovai bujhai ta vaid(u) sujan(u). Vat na karai mamla janai mihman(u). Mul(u) jan(i) gala kare han(i) lae han(u). ( 148) (The real judge is one who, first of all, judges his own self. A good physician is one, who diagnoses as well as treats. A wise wayfarer argues not, but reckons himself a guest. He just discourses on the Essence, from evil he withdraws.) Je sau chanda ugve(i) suraj chareh hajar. Ete chanan hondian gur bin(u) ghor andhar. (463) (Were a hundred moons to rise and a thousand suns to blaze, Without the Guru, despite such Light, shall utmost gloom prevail.) Salam(u) jabab(u) dovai kare mundhoh ghutha jae. Nanak dovai kuria thae na kai pae.(474) (He, who salutes his master and defies him as well, never strikes any root. False are both his actions. With God they find no place.) Chakar(u) lagai chakari nale garab(u) vad(u). Gala kare ghaneria khasam na pae sad(u). Ap(u) gavae seva kare ta kichh(u)pae man(u). Nanak jis no laga tis(u) milai laga so parvan(u). ( 474) (Should one engaged as a servant be proud and disputatious. However much he may prattle, he never can please the Lord. If he serves effacing himself, honor he would obtain. Approved is he, says Nanak, who merges with whom he loves.) Nal(i) iane dosti kade na avai ras(i). Jeha janai teho vartai vekhoh ko nirjas(i). Vastu ander(i) vast(u) samavai duji hovai pas(I). Sahib seti hukam(u) na chalai kahi banai ardas(i). Kur(i) kamanai kuro hovai Nanak siphat(i) vigaas(i). (474) (Friendship with the immature flourishes never. One can't act beyond one's intellect: this you may test and see. Kind can merge with the kind; duality keeps them apart. The master you cannot order, to Him you can but pray. False deeds make one evil; one blooms by praising God.) Nal(i) ianai dosti vadaru sio neh(u). Pani andar(i) leek jio tis da thao na theh(u). (474) (Friendship with the immature or with the arrogant, is like a line drawn in water that leaves no mark or trace.) Badha chatti jo bhare na gun(u) na upkar(u). Seti khusi savariai Nanak karaj(u) sar(u). (787) (Under duress who work, no merit they gain. Right action is that which is done with one's free will. Guru Angad Dev (1504 - 1552) Feb - April, 2009 27 Sun, is a typical case in point. Similarly, Marie Curie, discoverer of radium and winner of Nobel Prize for both Physics and Chemistry died of cancer caused by radiations emitted from the material on which she worked for years together with her husband Pierre Curie. Incidentally, Pierre met with a fatal accident and possibly escaped the agony of cancer. Their daughter and son-in-law, Irene Joliot Curie and Frederic Joliot Curie, who were awarded the Nobel Prize in Chemistry, also met with similar fate due to cancer. Science and Spiritualism By J.P. Garg & Kulwant Singh S cience and Spiritualism are two schools of enquiry into the ultimate truth. These appear to be diametrically opposed and apart because of their apparent techniques of investigation and enquiry and their consequent formulations. But in reality, this may not be completely true because Science has not completed its enquiry yet. Science has not given its final verdict on the origin and nature of the universe and the ultimate force governing the universe. With the latest scientific research going on at the sub-atomic or nano level and spiritualism already affirming the presence of energy at each stage of matter, there is a distinct possibility of convergence of the two apparently diverse approaches. But before exploring the possibility of any synthesis between the two, let us go into the fundamental contours of these two schools of thought. Science can be defined as the study of the physical world and application of this study to the welfare of mankind. Science is a search for universal truths, an attempt at understanding the mysteries of nature. Spiritualism, on the other hand, is a search for identifying and understanding the truths of our inner self, which is believed to have no physical existence. Spiritualism derives itself from 'Spirit'. Apart from the philosophical meaning and its attributes, the word 'Spirit' according to Chemistry means something which evaporates. Thus philosophically, spirit is understood to be something, which is ethereal and relates itself to metaphysical existence. This inner self may be called consciousness, mind, soul or Atma. Spiritualists believe that by listening to the voice of our Atma, we can make sublime not only our own lives but also the lives of others, thereby transforming the whole world into a blissful state of perfect peace and harmony and thus we would be able to 28 Eternal Voice usher in what is commonly known as Satyuga or the age of truth and truth alone. Some of the questions that come to mind here are: Are the concepts of Science and spiritualism as simple as stated above? Are there any similarities and dissimilarities between the two? Does the concept of Atma (soul) have a universal appeal? Can mankind really transcend into an era of Satyuga (the age of righteousness) from its present position in Kalyuga (the age of sins)? There are numerous other such examples in the realm of Science. The latest one is the ongoing Geneva experiment, popularly called Big Bang-2, the greatest of all experiments involving about 8000 researchers from 85 countries of the world, who have been working for the last 15 years. On September 10, 2008, when the experiment was to start, some Indian astrologers predicted that this would be a day of total annihilation for the whole world, a Pralay or a doom's day, thus creating a fear psychosis in the minds of the people at large. However, not even a speck of the earth moved or shook on this account on that day. Even today or at some later date if something goes seriously wrong with the experiment, the scientists present there at that moment would be the only ones to run the risk of their lives rather than anybody else. But it is only due to the call of their inner conscience to know the truth that they are sitting at the top of a volcano. Thus Science and scientific research is the result of human inquisitiveness and urge to explore the truth with the aim of bringing prosperity for mankind. However, it is another matter that sometimes or in certain cases the findings of the scientists have resulted in disastrous consequences for the world and humanity. But it has never been the intention of the scientists to use Science for evil purposes. That is why they always say that 'Science can be a good servant and a bad master.' Science seeks to explore the secrets of the physical world surrounding us - the boundaries of which extend beyond our imaginable limits. The methods of this research are based on the steps of formation of a hypothesis, experimentation, collection and analysis of data and finally stating the result in the form of a formula, principle or law. Subjectivity of a researcher does not play any role because his derivations are liable to be challenged and verified by other scientists subsequently. This law or principle becomes universal only when it is not disproved by any other scientist. Still there is always a scope for its modification in the light of new research. History of Science is thus a saga of the dedication and research and even sacrifice of hundreds of scientists for the welfare of mankind. Many of them had to suffer bodily and some of them lost their lives during the course of their research. A few were even executed because their findings stood in contradiction to the orthodox beliefs. The case of Giordano Bruno, who was burnt alive for pronouncing that the earth revolves around the Photo courtesy: Bhai Vir Singh Sahitya Sadan However, now it is being argued that Science has not been able to solve all the mysteries of Man and Nature, what to speak of providing solutions to every problem Man faces today. (For instance, no definite cure has been found for deadly diseases like cancer and AIDS). It has rather raised more questions than it has solved. One can clarify these misgivings if one keeps in mind that scientific endeavor is a continuous process and no time limit can be set to arrive at the final findings. Thus Science has its own limitations. This idea of limitation of Science is generally summarized by referring to Heisenberg's 'Principle of Uncertainty or Indeterminacy' enunciated in 1927 in Physics. To understand all aspects of this principle a detailed discussion of relevant Physics is needed, but simply this principle states that it is not possible to find simultaneously the exact position and velocity of a particle like electron, because the process of measurement itself alters either of the two. Therefore, some uncertainty in measurement gets introduced by itself and exact measurement is not possible. This took the physicists by surprise as till then Physics was thought to be an exact Science and led some of them to believe that at the sub-atomic level of matter (where scientists seem to be helpless), there may exist a possibility which when understood or realized may play a vital role in understanding an objective truth or ultimate reality. This grey area or region of possibility brings both Science and spiritualism close to each other. In other words, it is believed that it is at this boundary where Science at present stands or ceases to operate and spiritualism begins. Is this not where study of physics ceases and the pursuit of metaphysics begins? Spiritualism or spiritual quest unlike the scientific enquiry begins from the internal to the external. Unlike a scientist starting with a hypothesis towards experimentation, verification and formulation, spiritualist starts with a faith, Feb - April, 2009 29 a conviction and undoubted belief in some sort of primal force or energy that impels to evolve and manifest itself. Like an electric current of energy it energizes every object into which it enters and takes its shape. This non-stop flow of energy unites the whole universe. As a spiritualist focuses, dwells upon and concentrates his entire consciousness upon this energy, he finds its presence everywhere from the tiniest particle to the biggest object conceivable. This unity in diversity is the central credo of spiritualism and a spiritual person, while in communion with the primal energy (call it The Divine) transcends all man-made barriers of caste, creed, region and religion. Once he has realized this divine presence in every visible and invisible object, his outlook turns mystical and pantheistic. According to this view, nothing moves or happens without the divine will and the divine will is autonomous and sovereign. As his spiritual quest proceeds further, he starts realizing that this divine force or divine will has certain definite attributes (what a scientist would call properties). Some of the attributes of the Divine are its complete sovereignty over His creation, its timeless eternal presence, its attitude of total impartiality including its complete absence from rancor, malice or fear of any of its creation and its unconditional compassion towards its creation. It dwells in its creation, here, there, everywhere yet over and above their constitutional dimensions. The whole creation originates from it and merges into it as it wills. While a scientist is able to substantiate his findings and formulations through physical and A Short Story Your Weakness This is the story of a 10-year-old boy, who decided to study 'Judo' despite the fact that he had lost his left arm in a devastating car accident. persistence in concentration and meditation this force is stirred, which in turn, enlightens his consciousness. Once this consciousness is enlightened, the whole mystery is resolved and a mood of ecstasy takes over the mystic. He acquires a peace that passes understanding. visible demonstrations to us, a spiritualist can at best describe and state his experience through similes and metaphors which evoke images of sensual perceptions such as those of fragrance, love, joy and consummation. In fact, language proves to be an inadequate medium to convey the mystical experience of a spiritually realized or enlightened person. This hiatus or communicational gap between a mystic and ordinary logical human being is due to the difference in their level of consciousness. While the mystic has enlightened his consciousness without depending on his sense perceptions including his rational mind, the empirical or logical man never endeavors to go beyond his mental faculties. Thus, while a mystic rejoices in the oneness of his consciousness with the Divine, he finds an ordinary human being, the logical, empirical person groping within the shell of his constitutional circumference of his physical existence. The scientist and the mystic come nearest to each other in a boundary situation where a scientist finds some sort of entity or consciousness at the sub-atomic level. It is at this level that there is a scope for a synthesis between Science and spiritualism, where and when practitioners of both streams would acknowledge the presence of a common entity. Moreover, at this stage as formulations and beliefs of scientists and mystics are wide apart, their tools of enquiry, too, are different. While a scientist relies completely on his physical and mental faculties as well as the equipment during his scientific pursuit, a mystic regards these faculties as inadequate tools for his spiritual quest. His whole reliance is on his consciousness which is the sum total of all his faculties plus something more powerful and efficient than all the senses combined. While a scientist experiments with the assistance of his faculties, a spiritual seeker activates his consciousness through concentration and meditation on a force, which resides in his consciousness. With 30 Eternal Voice To conclude, both scientists and spiritualists are seekers of truth differing in their approach of enquiry yet progressing towards the same goal. Whereas the spiritual seeker begins from inside, the scientist proceeds from outside. Since the inner quest has no developed medium of communication to pass on his experience, he takes the help of abstract modes of expression. A scientist has a well developed commonly shared medium of communication, using which he can convey his formulations. Now, when Science is exploring the sub-atomic state of existence, he too finds handicapped in conveying his perception. Let us hope that Science at the end of its quest may find its beginning where spiritualism has already arrived. Suffice it to say that both the approaches are valid because both are in pursuit of truth. Both scientists and spiritualists are seekers of knowledge and not information – because knowledge begins where information ends. Both have impacted human thought and the way humanity has progressed or regressed. Whereas Science has enlightened our mental horizon, spiritualism seeks to enlighten our psychic and still unnamed faculties. Let us pay attention to both and hope to be benefited from both. The boy began lessons with an old Japanese Judo teacher. The boy was doing well, so he couldn't understand why, after three months of training, the teacher had taught him only one move. "Sensei," the boy finally said, "Shouldn't I be learning more moves?" "This is the only move you know, but this is the only move you'll ever need to know," the Sensei replied. Not quite understanding, but believing in his teacher, the boy kept training. Several months later, the Sensei took the boy to his first tournament. Surprising himself, the boy easily won his first two matches. The third match proved to be more difficult, but after some time, his opponent became impatient and charged; the boy deftly used his one move to win the match. Still amazed by his success, the boy was now in the finals. This time round, his opponent was bigger, stronger, and more experienced. For a while, the boy appeared to be overmatched. Concerned that the boy might get hurt, the referee called a time-out. He was about to stop the match when the Sensei intervened. "No," the Sensei insisted, “Let him continue." Soon after the match resumed, his opponent made a critical mistake: he dropped his guard. Instantly, the boy used his move to pin him. The boy had won the match and the tournament. He was the champion. On way back home, the boy and the Sensei reviewed every move in each and every match. Then the boy summoned the courage to ask what was really on his mind. "Sensei, how did I win the tournament with only one move?" “You won for two reasons," the Sensei answered. "First, you've almost mastered one of the most difficult throws in all of Judo. And second, the only known defence for that move is for your opponent to grab your left arm." The boy's greatest weakness had become his greatest strength. Feb - April, 2009 31 Mecca of Sikh faith S ometime between the year 1510 and 1520 Guru Nanak is said to have traveled to the Arab lands, visiting, among other places, Mecca and Baghdad. Some suggest that he even performed the Haj but there is no conclusive evidence of that. (To give the reader an idea of the time line, it was the time just before the Mughal rule began in India.) On the way back from his Udasi (travel) abroad, Guru Nanak passed through Kabul and Peshawar and then, after crossing the Indus, halted at a small hamlet at the foot of a steep hill, short of the Margallas, where Hasan Abdal is located today. in the fortress of Pakistan By Darshan Singh Abbot Attracted by his teachings, both Muslims and Hindus of the hamlet and the surrounding area started flocking to Guru Nanak. At the top of the hill behind the Guru's hamlet there lived a 'peer' (a Muslim 'saint' of sorts), called Baba Wali Kandhari. His last name referred to his origins in Kandhar, Afghanistan. Other than having a better vantage point from where he could see all that happened in the village below, Wali Kandhari also had the advantage of having a spring of fresh water nearby. The spring was also the only source of water for the people down below. Wali Kandhari could not help noticing the 'new saint on the block', as it were. He saw that many more people were flocking to Guru Nanak than were visiting him. He felt a little resentment towards the Guru. What should he do? If he couldn't stop the flow of people towards the Guru, he thought, he could stop the flow of water to the hamlet below and thus drive the Guru away. And he did stop the water. Naturally, upset over the cutting off of their water supply, a delegation of people from the hamlet went up to the Wali to request him to be kind enough and let the water flow. But the Baba angrily sent them back taunting them that why didn't they ask their Guru to produce water for them. When Guru Nanak heard this he asked his lifelong disciple and companion, Bhai Mardana (a Muslim), to go to Wali Kandhari and plead with him the case of the village folks. But the Baba did not relent and Mardana came back empty handed. Guru Nanak sent Bhai Mardana again and yet again, to beg the Baba for water but to no effect. Becoming desperate the people turned to Guru Nanak asking him what to do. Guru Nanak told them not to despair and trust God and then, pointing to a large stone, asked them to dislodge it from the spot where it was embedded in the ground. When they pushed the stone aside fresh water gushed forth from the ground, enough for the needs of the little hamlet and some more! Wali Kandhari saw all this from the hilltop and was surprised and dismayed at the same time. But his dismay turned into Feb - April, 2009 33 Maharaja Ranjit Singh (1780-1839). The Gurdwara houses the holy Guru Granth Sahib. A large double storeyed hostel for the devotees/pilgrims surrounds the courtyard, the pool and the Gurdwara. There are numerous plaques and signs announcing the names of the donors and miscellaneous directions in Gurmukhi, English and Urdu. From the courtyard of the shrine one can easily see the hilltop where Wali Kandhari camped and from where he rolled down the rock. A modern communication tower sprouts from the place now. The hilltop has also become a shrine named after Gurdwara Panja Sahib Gurudwara Panja Sahib is situated at Hasan Abdal, 48 km from Rawalpindi in Pakistan. This is one of the most holy places of Sikhism because of the presence of a rock having the hand print of Guru Nanak imprinted on it. Twice a year, Sikhs visit this Gurdwara from all over the world. shock and anger when he discovered that his own spring had meanwhile dried up. Enough was enough, he thought and decided to do away with the Guru. He pushed a huge boulder down the hill in the direction of the Guru that, he thought, would sure crush the Guru and the people around him. The boulder rolled down gaining speed and kicking up dirt as it moved. When the people heard the rumble and saw the huge rock hurling down they panicked and started fleeing. But Guru Nanak stayed calm and continued sitting where he was. When the boulder came close, Guru Nanak calmly raised his right hand as if to order the rock to stop. The boulder pushed against his hand and stopped! Wali Kandhari and attracts many devotees from the surrounding area. Even Sikh pilgrims to Panja Sahib trek up the hill, a distance of over one mile, to visit the shrine. Panja Sahib The Guru's open hand got imprinted on the boulder as if pressed into wax. When Wali Kandhari saw this he needed no further proof of the spiritual reach of the Guru. He came down from the hill, touched Guru Nanak's feet and joined the group of his devotees. The rock with the hand imprint is embedded today in the concrete structure of the Panja Sahib building complex. Clear, fresh spring water gushes out from somewhere behind the rock and spills over into a very large pool. A deep imprint of a right hand is clearly visible on the rock underneath the thin sheet of water flowing over it. Next to the pool, on an elevated platform, stands a beautiful small Gurdwara built in the Mughal style by Feb - April, 2009 35 B uddhism began as a missionary religion. A few days after the first sermon, the Buddha sent his chosen converts into the world with the exhortation, “Go ye forth, O Bhikkus, for the gain of the many, for the welfare of the many, in compassion for the world. Proclaim the Doctrine glorious, preach ye a life of holiness, perfect and pure.” The Buddha felt it necessary to make available to all men the Universal principles of truth. It was to be a message for the entire mankind. It was to become the duty of every Buddhist to provide the knowledge of the path which was proclaimed by the Buddha as a way to happiness and enlightenment. It was to be a living stream of spiritual experience and it was different from any religious teachings preceding it. The path shown by the Buddha was unique and unlike the earlier religious cults, based on dogmas. Basic principles of Buddhism By Hardev Singh Gradually, over the years the Doctrine of Dhamma and the associated teachings were codified. Initially nothing was written down. The principles were discussed and memorized and formed the basis of further discussion. Each individual was expected to work out his own salvation with diligence. However, the memorized canon was later on put into writing and honor was paid to the written word. Korea. Afterwards, it traveled to Japan around 552 A.D. The famous regent Shotoku Taishi (593-622) became a patron of Buddhism and he is considered a great man that Japan produced. His influence was profound and he built a monastic settlement which became a prototype of Japanese architecture. While Buddhism traveled in various directions, the faith gained local color and became divergent from the teachings of the Enlightened One. In 1945, the Buddhist Society, London felt the need to evolve a summary of the basic principles of Buddhism. Christmas Humphreys (1901-1983), the founder of the Society, went round to various countries where Buddhism flourished in order to evolve a composite consensus of the doctrines of Buddhism. These twelve basic principles formulated by him are as follows: Self-Salvation Self-Salvation is for any man the immediate task. If a man lay wounded by a poisoned arrow he would not delay extraction by demanding details of the man who shot it, or the length and make of the arrow. There will be time for ever-increasing understanding of the teachings during the treading of the way. Meanwhile, begin now by facing life, as it is, learning always by direct and personal experience. The Law of Change The first fact of existence is the law of change or impermanence. All that exists, from a mole to a mountain, from a thought to an empire, passes through the same cycle of existence, i.e., birth, growth, decay and finally death. Life alone is a continuous, ever seeking self-expression in new forms. 'Life is a bridge; therefore build no house on it.' Life is a process of flow, and he who clings to any form, however splendid, will suffer by resisting the flow. No part of the individual is immortal Buddhism traveled to many countries. First it was Sri Lanka, which received the faith. King Ashoka sent his son Mahendra for this mission, which proved to be a great success because King Tessa of Sri Lanka got converted to this faith. Ashoka also sent his missions to Burma, then called Savarnabhumi. In Burma the worship of 37 Nats or deities is combined with Buddhism. The Burmese, they say, love Buddha and fear Nats. So they worship both. In Thailand, the King of the day in 1400 A.D. was so much inspired by this faith that he sent for Bhikkus from Sri Lanka. In China, Buddhism reached around first Century A.D., when that country was ruled by Han dynasty. It is stated that Emperor Ming-ti, following a dream, became an enthusiastic follower of Buddhism and sent for Bhikkus from India. But in China, already two highly enlightened faiths Confucian and Taoist - were popular. So in China, Buddhism flourished along with the existing faiths and formed the famous tripod of the Chinese religion. From China, Buddhism reached 36 Eternal Voice The law of change applies as much to the 'soul' as to the physical body. There is no principle in an individual, which is immortal and unchanging. Only the 'Namelessness', the ultimate Reality, is beyond change and all forms of life, including man, are manifestations of this Reality. No one owns the life which flows in him any more than the electric light bulb owns the current which gives it light. Man is the creator of his destiny The Universe is the expression of law. All effects have causes, and man's soul or character is the sum total of his previous thoughts and acts. Karma, meaning action-reaction, governs all existence, and man is the sole creator of his circumstances and his reaction to them, his future condition and his final destiny. By right thought and action, he can gradually purify his inner nature and so by self-realization attain, in time, liberation from rebirth. The process covers great periods of time, involving life after life on earth, but ultimately every form of life will reach Enlightenment. Feb - April, 2009 37 The Eight-fold Path It consists in Right (or perfect) Views or preliminary understanding, Right Aims or Motive, Right Speech, Right Acts, Right Livelihood, Right Effort, Right Concentration or mind-development and finally, Right Samadhi, leading to full Enlightenment. As Buddhism is a way of living, not merely a theory of life, the treading of this Path is essential to selfdeliverance. 'Cease to do evil, learn to be good, cleanse your own heart': this is the teaching of the Buddha. other religions and philosophies, for no man has the right to interfere in his neighbor's journey to the goal. Buddhism is a way of life Buddhism is neither pessimistic nor 'escapist', nor does it deny the existence of God or soul, though it places its own meaning on these terms. It is a system of thought, a religion, a spiritual science and a way of life, which is reasonable, practical and allembracing. Every one can attain Nirvana Reality is indescribable and a God with attributes is not the final Reality. But the Buddha, a human being, became the All Enlightened One and the purpose of life is the attainment of Enlightenment. This state of Consciousness, Nirvana, the extinction of the limitations of self-hood, is attainable on earth. All men and all other forms of life contain the potentiality of Enlightenment and the process therefore consists in becoming what you are, 'Look within: thou art Buddha.' By Unknown Monk, 1100 A.D. When I was a young man, I wanted to change the world. I found it was difficult to change the world, so I tried to change my nation. The Middle Way From potential to actual Enlightenment there lies the Middle Way, the Eight-fold Path 'from desire to peace', a process of selfdevelopment between the 'opposites', avoiding all extremes. The Buddha trod this way to the end and the only faith required in Buddhism is the reasonable belief that where a guide has trodden it is worth our while to tread. The way must be trodden by the whole man, not merely the best of him but heart and mind must be developed equally. The Buddha was the AllCompassionate as well as the All-Enlightened One. To conclude, we can say that Buddhism is a pragmatic approach to life. For over two thousand years it has satisfied the spiritual needs of nearly one-third of mankind. It appeals to the West because it is free from dogmas, satisfies the reason and the heart alike, insists on self-reliance coupled with tolerance for others' point of view, embraces science, religion, philosophy, psychology, ethics and art; and points to man alone as the creator of his present life and sole designer of his destiny. Inward Concentration Compassion is the Law of Laws - Eternal Harmony Life is one and indivisible, though its ever-changing forms are innumerable and perishable. There is, in truth, no death, though every form dies. From an understanding of life's unity, arises compassion, a sense of identity with the life in other forms. Compassion is described as 'the Law of laws – eternal harmony', and he, who breaks this harmony of life will suffer accordingly and simply delay his own Enlightenment. Four Noble Truths Life being One, the interests of the part should be those of the whole. In his ignorance man thinks he can successfully strive for his own interests and this wrongly-directed energy of selfishness produces suffering. He learns from his suffering to reduce and finally eliminate its cause. The Buddha taught four noble Truths: (a) The omnipresence of suffering; (b) its cause, wrongly directed desire; (c) its cure, the removal of the cause; and (d) the Noble eightfold path of self-development which leads to the end of suffering. 38 Eternal Voice Buddhism lays great stress on the need of inward concentration and meditation, which lead in time to the development of the inner spiritual faculties. The subjective life is as important as the daily round and periods of quietude for inner activity are essential for a balanced life. The Buddhist should at all times be 'mindful and self-possessed', refraining from mental and emotional attachment to 'the passing show'. This increasingly watchful attitude to circumstances, which he knows to be his own creation, helps him to keep his reaction to it always under control. I wanted to change the world Essence of Sikhi BSR When I found I couldn't change the nation, I began to focus on my town. I grew old but couldn't change the town. Now, I tried to change my family. But, as an old man, I realize the only thing I can change is myself, and suddenly I realize that if long ago I had changed myself, I could have made an impact on my family. My family and I could have made an impact on our town. Their impact could have changed the nation and I could indeed have changed the world. Work out your own salvation with diligence The Buddha said: 'Work out your own salvation with diligence'. Buddhism knows no authority for truth save the intuition of the individual and that is authority for himself alone. Each man suffers the consequences of his own acts and learns thereby, while helping his fellow men to the same deliverance; nor will prayer to the Buddha or to any God prevent an effect from following its cause. Buddhist monks are teachers and exemplars, and in no sense intermediate between Reality and the individual. The utmost tolerance is practiced towards all Our prayers of thanksgiving are also inspired by the Divine Cosmic Energy. Waheguru is the bestower of all blessings, and is also the one that grants us the good sense to sing in praise and thankfulness for all the boons received. We are cautioned by Gurbani that we should be careful that even our expressions of gratefulness must not smack of any vanity. Let our obeisance be meek and humble because an act of obeisance is most vulnerable to arrogance and conceit. A Short Story Feb - April, 2009 39 I am on a mission. The mission to bring the hidden green out of my community, friends and family. The mission to leave this Earth better for our next generation. The mission for the humanity to transform to 'Live simply so others may simply live'. Common Sense Cure for Energy Crisis While the governments of the world move at a snail's pace in solving the energy crisis, a grass roots conscious movement at the consumer level can turn the tide around. It is just a matter of realization, consciousness, and making some lifestyle changes. And it is starting to happen around the world. It is significant and it is the only thing we can do right now. And it is very simple - Reduce the demand of Energy. Unfortunately, it pains me to see how the well off Sikh community (and South Asian community in general) in both the East and the West is so complacent to one of the biggest crisis in the world right now. We have not shown any concern (lest it affects our pockets) much less leadership and vision in this area. Addicted to cheap stuff made in China, driving the biggest gas guzzlers, buying huge houses that ultimately end up owning us (instead of us owning them), and littering the landfills with disposables, we show our affluence everywhere; we trash the environment and take a lot of pride in it. h I hate to start this article by blasting my community and am getting off the point here but I am little turned off now and I think you may appreciate where I am coming from, if you let me share my heart. I had an opportunity to drive a few teens for 5 hours from a Gurmat Camp to a field trip venue and back, lately. I, being the tree hugger and all, wanted to take the time to turn that long drive into a useful discussion on the global energy and environmental crisis. I am ashamed to say that I was totally unsuccessful. By Gurmeet Kaur With all due respect to their good character and behavior other wise, they were absolutely not interested in such an important issue that is affecting us all; and mind you I was not lecturing. (And I believe it is one hundred percent their parents' fault, not their own). I was interested in listening and creating a dialogue, but all they had to offer was their enthusiasm about the 12-cylinder Ferrari their relative bought, or the 10-bedroom beach-front house their friend owns complete with pool and tennis. When I brought up the point that global warming is not so far out and that it is affecting our lives everyday, one of them mentioned that her family had a T aki t r a ng c e are of mother One step at a time. 40 Eternal Voice large mansion in India they can go to, if something like the wildfires got to them. Even though my ears started hurting from all the materialistic chatter, I didn't give up. As a last resort on the way back, I told them that they could only speak in the car if they talked about Sikhi values, benevolence or taking care of mother Earth. There was a silence for the next 10 minutes, and then one of them broke it, “ there are these organic jeans at the GAP for a hundred and eighty dollars that are so cool…..”. Now that you understand where I am coming from, let us get to the point. So, my message for today is that common sense change at the grass roots level can reverse the energy crisis and the environmental crisis. And I expect my community not only to be a part of that change but the leader of that change. Why? Because we have the tradition. Our faith is a green faith. Earth is designated as our physical Mother in Gurbani (Mata dharat mahatt) and we have the obligation to take care of it. We have the duty to leave a better world for our next generations. Take the example of our great environmentalists like Bhagat Puran Singh, who spent all his life lobbying and caring for two causes (not one as we know him mostly for). Yes, along Feb - April, 2009 41 We drive less. We try to car pool everywhere we go with my child's activities. I have managed tele-commuting from home for a few days out of the month and re-pay my employer by working for an extra hour those days. With the saving in my driving time that is an easy thing to do. By making simple changes in driving habits such as reduced consistent speed and accelerations, keeping tyres inflated, and keeping clean air filters 10% to 30% of fuel consumption can be saved. The national gas bills may have gone up but ours have gone down by over 10%. Once or twice a week I walk to the grocery store for eco shopping trips. First, I get my exercise and second I do my food shopping. I don't understand the idea of using energy to burn energy; i.e. driving to the gym or using a treadmill or both. with caring for the crippled, his biggest passion was saving the environment. I first came across his marvelous writings on saving our trees and rivers and the concerns over desertification of Punjab, couple of decades ago when I was a young girl visiting Punjab. His volunteers handed me a pamphlet on recycled paper that talked about it all, as we walked out of Darbar Sahib. While most of the pamphlets were used by people to wrap over left over Parshad, or to wipe hands, I saved it and asked my Dad to read and translate it for me. (I could not read Punjabi back then). I still remember all the words my Dad uttered. The rivers are being poisoned, the land is becoming a desert, we need to live simply, and we need to plant trees if we are to save our future…. Guru Sahib too stresses living simply and using less over and over in Gurbani (Chhaadan bhojan kee aas naa kar-ee). It can be applied everywhere in our lives. Coming back to energy crisis and what we can do to reverse it, I couldn't stress enough: Reducing the demand of energy at the consumer level is the first and foremost way to solve this crisis, because 'energy saved is energy generated.' I am citing some useful tips that we have easily incorporated in our lives and have successfully made a contribution from our little household. The point is not to boast but to share, empower 42 Eternal Voice and inspire my friends and community to join in. So, please forgive the repeated usages of 'We' and 'I'. Take what you can and think of your own creative ways that work for You. Be the beacon of change by making some common sense changes in your lives and educating your children and the communities about it. We have taped shut our clothes dryer since the Earth Day of last year. With so much solar heat outside, the line drying of clothes is working just fine and we have reduced our energy bill by over 10%. It also gives us an opportunity to breathe some fresh air and smell the roses and jasmine, while we fold our laundry in the back yard. It's one of the simplest ways one can use alternative energy directly and think beyond fossil fuels. By planting trees around the house and getting green shrubbery close to the windows. Over the years we have developed a mature shade-giving ca nopy a round the house. The temperature underneath the shade is 10-15 degrees cooler than the ambience. We rarely need to use the air conditioner. We open the windows in the night when the temperatures are low and let the house cool. In the late morning we shut windows, pull the shades, and enjoy the moderately cool house. Energy savings 20% . We have literally stopped visiting shopping malls. We go to the mall only if we absolutely need an item and can't find it online. It used to be that I would go to malls and buy things I absolutely didn't need instead of the one I set out for. We still dress up very nicely and have saved thousands, yes, thousands of dollars in the last three years from spurious shopping. That takes care of my Dasvandh (tithe) right there and gives us a chance to invest that money on community projects and more greening. We try to buy locally manufactured goods even if we have to pay a few bucks extra. There are hidden costs of shipping involved with buying cheap stuff made in China (I am not picking on China, just making the point). Shipping of cheap imported goods pollutes environment, kills wildlife, and is bad for the local economies. Here the savings don't show up in our account but they help the world energy supplies and local economy and we take a great pride in that. Weddings, Birthdays, Graduations? We give one of the three things: i) spiritual/educational/local handicraft items ii) trees or iii) cash. It saves on a lot of headaches, time and driving around and enriches the lives of the people we love while helping the environment. With all the conservation mania, one would wonder if we ever have any fun in our lives ? You bet we do. We are the biggest eco travelers you'll come across. We hike, kayak, swim and snorkel. We take a lot of vacations at close by destinations and most of them are camping trips. We have camped for over 10 years in the most pristine and beautiful state and national parks in the U.S. but never once have we run into another Sikh family having eco fun. (They probably were busy going to shopping destinations around the world for vacations). One saves over 75% on the carbon emissions by driving (vs. flying), visiting local destinations and camping vs. using environmentally unfriendly hotels/resorts. You probably have read about all the simple changes we have made in our kitchen in May 2008 issue of 'Eternal Voice'. If not you must read them here. My neighbor was shocked the other day when we compared our energy bills. We consume less than 50% of the energy and water they do. We have the same size houses and yes we shower every day. With all the savings in energy costs we can afford to eat healthier, local and organic foods. We made all these changes gradually, so they were not as hard to make as one might think. Over time they have become our lifestyle. We keep looking for new ways to contribute to the reversal of g loba l wa r ming. T he most important thing is awareness and the feeling of responsibility. Also, what helps is that we are not ashamed to be called conservationists. We are proud of it. Carrying our green smoothies or water in reusable glass jars, toting our cloth shopping bags is a statement we love to make. Reducing, Reusing and Recycling is the Mantra we are more than happy to share with our colleagues, neighbors, families and friends. Sometimes we get called “poor” or “cheap” in the affluent circles, and we just smile. How else will this become a grass roots movement if we were not to pour out our passion, overcome false pride, tame the mind and educate and inspire the world with all we have? And now, I hope, each of you is inspired to contribute to the reversal of this crisis by making a change, one simple change in your lifestyle. "Never doubt that a small group of thoughtful, committed citizens can change the world. Indeed, it's the only thing that ever has." Like Margret Mead has said: Feb - April, 2009 43 H aumai, i.e., ego lends itself to a very interesting study in Sikhism. It is a firm belief with all the major faiths in the world that Man's segregation from the Universal Soul resulted in giving him a distinct individuation. The Sufis hold this individuation, which is but another name for man's ver y existence (Hasti), as being responsible for all his woes on earth. They, therefore, decry life and claim that, but for this existence, man would have been part and parcel of the Universal Soul, i.e., the Divine Spirit. The renowned Urdu poet Mirza Ghalib has expressed this thought very beautifully in the following couplet: Haumai By Gurdeep Singh Randhawa Ha-umai deeragh rog hai Daaroo bhee is maahi. (Ego is a chronic disease, but it contains its own cure as well.) Na tha kuchh to khuda tha, kuchh na hota to khuda hota Duboya mujh ko hone ne, Na hota main to kya hota? (When nothing existed, God did exist. If nothing had come into being, God's Being would still have been there; My very being has damned me, Though it could have mattered little, Had I not come into being.) The Sufis denounced life (Hasti) to such an extent that at one point Sheikh Farid, one of the foremost of them, bemoans: Farida jih dihi naala kapia Je gal[u] kapah[i] chukh Pawan na iti mamle, Sahan na iti dukh. (1381) (O Farid, the day my naval-cord was cut, had, but my throat too been slashed, I would then not have had so many trials and would have been spared so much agony.) The Sikh Gurus, however, do not subscribe to such a view of life as this. The Fifth Nanak, the compiler of the Sikh Scripture, Guru Granth Sahib, far from subscribing to such a view, rebuts it when he says: Farida bhum[i] rangawali, manjh[i] visula bagh[u] Jo nar pir[i] niwajia, tinha(n) anch na lag. (966) (O Farid, this world is a beautiful garden, Though it has some prickly briars too. Yet, one blessed by an enlightened guide, Shall steer clear of these.) The Sikh thought, thus, does not decry life. Instead, it pleads for a fuller involvement in it; and at the same time cautions Man against losing his balance and sight of a higher purpose in life rather than indulge in baser animal pleasures. It takes note of two facets of the concept of ego (Haumai) - the lifepromoting and the life-debasing. The first facet manifests itself in Man asserting his individuality towards a nobler cause; and 44 Eternal Voice the other in succumbing to his morbid passions and thus, falling a prey to all that is demeaning and degenerating. Sikhism has all the use for the former, but altogether decries the latter. Yet, it does not require much probing to discover that much of the progress in human thought and action in world-history has been on account of individuals who, in response to an irresistible call from within, took it upon themselves to influence, shape and channelize human energy and thought. Certainly, this could not have been possible unless these leaders of human thought and action had not had the potential and will to project themselves and impose their will on others by carrying conviction with their thoughts. What could it be if not a highly assertive projection of their selves with a very live, healthy and vigorous ego? This sort of an ego is life-promoting. It does not render its holder a 'pariah'. If anything, society is richer for the assertion of the irrepressible ego of such people. On the other hand, total suppression of ego or 'self' in man would mean a negation of all that is assertive, innovative and dynamic in the human spirit. An individual with such a suppressed ego would lack the will and confidence for self-assertion. He would be in no position to contribute anything worth-while towards his personal or social good; and would, at best, be something in the nature of a 'living vegetable'. It is also interesting to observe that all human action is goaded by two animal instincts inherent in man's very being: sex and pugnacity. Pugnacity is fighting or combative instinct, which goads man to strive to excel over others as also face situations and accept challenges around him. Now, one is too well aware that most of world's conflicts on individual, communal or international plane have been there because of these two driving forces which, when given free-play, have lead to jealousies, conflicts, wars, destruction and bloodshed. Yet, when held in check and sublimated, these have given birth to man's finest achievements in a r t, pa int ing, sculpture, scientific discovery and even in the emergence and propagation of new faiths and ideologies. However, when Haumai, which is an expression of these two instincts is not channelized into a higher purpose, it tends to sink into a degenerative process and makes man self-loving, conceited, unduly ambitious, exploitative and even aggressive. This is the life-debasing or Feb - April, 2009 45 one's baser self, the higher traits find environment conducive to the evolution of a nobler life. a) God resisteth the proud, but giveth grace unto the humble. Man, thus, has to be God-centered (Gurmukh) rather than be self-centered (Manmukh). The need is for an individual to consciously surrender himself to the Divine Will and seek in the Lord's Will a nobler purpose in life. This would ensure a 'sublimation' of the self-same ego and its diversion and harnessing for individual as well as social good. It is, no doubt, likely to prove to be a prelude to experiencing once again that bliss, which Man stands bereft of, because of his segregation from his Real Self - from a life in close communion with the Supreme Master, our Sole Creator. To recall a savant, Samuel Rutherford, “We are as near to Heaven (that man has lost) as we are from self and far from the love of sinful world.” Confucius makes it even more explicit when he says, “Heaven means to be one with God”. Yet another statement reads “Heaven is (nothing) but the presence of God.” b) Whosoever shall exalt himself shall be abashed; and he that humbleth himself shall be exalted. (St. Luke, 14:11) The above-mentioned two facets of Man's ego - a healthy one or life-promoting one and the debasing one or the morbid sort - help us to understand a paradoxical dictum of the second Nanak, Guru Angad. This states that Haumai is a chronic malady; and yet its cure too lies within itself: Ha-umai deeragh rog hai Daaroo bhee is maahi. (466) (Ego is a chronic disease, but it contains its own cure as well.) What the Guru seems to stress is that unhealthy Haumai or self-love or self-centeredness leads to denial of God, of His Will and of all that flows from His boundless love and benevolence. This causes Man's further alienation from his Creator, Such an ego-centric person (Manmukh) lives in a world of his own. He thinks of his own self only and of his own advancement in a ruthless race for personal gains in every sphere. He raises a wall between himself and others and even between himself and his Creator; and therefore turns oblivious of the feelings and interests of others. He, thus, not only distances himself from his fellow-beings but also from his Supreme Master. Disease Free Selected Potato Tubers Such a person has no inhibitions in his dealings with others and is prone to unbridled indulgence in the five traditional vices, which flow from his aforesaid two basic instincts 'sex and pugnacity'. These vices are traditionally believed to be: lust (Kaam), anger (Krodh), greed (Lobh), infatuation (Moh) and arrogance (Ahankaar). The Manmukh or ego-centric individual mars his own peace and spiritual health as also the peace and harmony of others. Rather than promote the peace and moral well-being of the society such an individual becomes a malignant element. Like a lower animal, he unhesitatingly obeys his baser corporeal instincts and remains oblivious of the calls and questionings of reason. In fact, he remains un-evolved mentally and spiritually. This is how the materialistic and animalistic ego, if not channelized properly, becomes a malignant affliction. 46 Eternal Voice SHEROWA Kufri Jyoti FARMS LIA S LSIAN MA The cure, however, is in Haumai itself, i.e., in its sublimation or in subduing the life debasing ego. Once the morbid ego is curbed a nd ha r nes sed, its hea lth ier counter-pa rt automatically receives an impetus and improves the very quality of man's moral and spiritual life. This can, however, be brought about by man becoming God-conscious. As one sheds Produced under the supervision of Technical Experienced Farmer by SEED PLOT TECHNIQUE method in a Super Agriculture Farm. SHEROWALIA FARMS MALSIAN - 144 701, JALANDHAR, Punjab. Ph.: Office- 0181-2791547 Mobile: Amarjit- 092163-67672, Inder- 092166-20157, 094170-20157 JPG Assn. No. 0151 akaladvertising@yahoo.com morbid ego. It is somewhat of this state that the two dicta in the New Testament remind: Maharani Awal aakheey sift Khudaa-ei dee ji, jehrhaa kudrat de khel banaawdaa ei. Shah Mohammada os taun sadaa daree-ei, badshaahan taun bheekh mangaawdaa ei. (First of all, praise be to God, the Creator of Nature and his ways of working. O, Shah Mohammad, always have His fear in you. He can make the kings beg.) The scene is the courtyard of an Aulakh Jat Sardar Manna Singh's house at village Chaharh, Tehsil Jaffar wal, District Sialkot (Now Pakistan). A group of girls playing over there declare to play a game Raja and Rani. “I shall be the Rani” announced a small smart girl. “I shall be the Raja” shouted Jehan she became the Mahbooba, i.e., 'loved one' of Ranjit Singh at first sight. The dream of Jindan was fulfilled. Jindan's rise touched the peak when the King proposed that she being more beautiful and possessing far better administrative qualities than Noor Jehan (who ruled over Delhi on behalf of King Jehangir) she should rule over the Kingdom of Lahore on his behalf. She declined saying that it was her humble prayer that my Sarkar (Lordship) may live long and she may always be blessed with love of her dear Sarkar. 4 September, 1838 was the happiest day in the life of the King and this queen, when they were blessed with a son who was named Dalip Singh. One is never aware Takdir zanad khandaa, Tadbir kunad bandaah (A person does not know what is in store for him in future and luck laughs at his thoughts.) Jindan's shining star started declining like setting of a sun behind a peak for ever. Her Sarkar had an attack of paralysis, from which he never recovered. another healthy girl. By Raja the girls meant Maharaja Ranjit Singh and by Rani a queen of the Maharaja. There was a big laugh with remarks, “How can this girl be a Rani?” The girls did play the game. Time passed. The budding beauty, who acted as Rani, grew to marriageable age always dreaming to be a Rani of the Maharaja and developing in herself the desired qualities. Manna Singh, who was holding a respectable position in the army of Ranjit Singh, proposed the marriage of his daughter Jindan (1817-1863) By Balwant Singh Realizing that his end was near, the King called his Wazir, Dhian Singh and asked him to hold Gita in his hand and thus swear that he will be faithful to Khalsa Darbar and appointed his eldest son Kharak Singh as his successor. After three days on 27 June, 1839 as the sun set, Faqir Azizudin, the Foreign Affairs Minister and a Hakim who was continuously checking the pulse beat of the King, came out of the King's room and raised his arms up announcing the demise of the King. Whole of Lahore was dark the following night because no body ignited fire even to prepare dinner. The cremation date was announced as 30 June, 1839. Jindan was not allowed to sit on the funeral pyre of the Maharaja to become Sati by Rani Gudan (Daughter of Raja of Kangra, who was holding the head of the dead King in her lap) and persuaded her to care the young prince who was not even one year old. Takdir zanad khandaa, Tadbir kunad bandaah (A person does not know what is in store for him in future and luck laughs at his thoughts.) Within a span of six years and after several tribulations, the destiny smiled at the young prince. With Hira Singh as Wazir and Pandit Jallah as Advisor, Dalip Singh was appointed Maharaja and Maharani Jindan as Regent of the child Maharaja. to the Maharaja. Initially the Maharaja was not interested in marrying the young girl but due to the constant requests of Manna Singh, he sent to village Chaharh his 'arrow and sword' to which Jind Kaur was symbolically married and she came to the palace at Lahore as Rani Jind Kaur. Because of her beauty with royal qualities and manners better than Noor The political history of this great woman now started. She approached the Panchayats in the army and mobilised opinion in her favour. The Panchayats started treating her as Mai Sahib of the Khalsa Commonwealth and Dalip Singh as their King. Hira Singh, Jallah, and Misr Lal Singh (who was controlling her establishment) were eclipsed. This was a political victory for her. Feb - April, 2009 49 Maharani was dismissed as Regent and given a pension of Rs. 1,50,000. Henry Lawrence was appointed British Resident and Raja Gulab Singh got Kashmir as a reward. Jalandhar area was annexed with British territory. By March, 1847, Maharani Jindan was deprived of all powers. In August, 1847, the child Maharaja refused to confer the title of Raja to Tej Singh. Blaming that this was due to the instigation by Jindan and blaming her to plot a conspiracy to murder the British Resident and Tej Singh. She was removed from Lahore Fort to Sheikhupura Fort and separated from her son by force in contradiction to Bhairowal Treaty. Her allowances were reduced to Rs. 48,000. Lord Dalhousie instructed Sir Frederick Currie, the British Resident at Lahore to expel her from Punjab. Currie acted promptly. Implicating the Maharani in a fictitious plot, she was sent from Sheikhupura to Benaras, where she was under strict surveillance by Major Macgregor. Again there was a case that she was in correspondence with Diwan Mool Raj of Multan and Raja Sher Singh of Attari who ultimately fought the Second She cast off her veil (Parda) and assumed the sovereignty of the Khalsa ruling Punjab on behalf of her son and appointed her real brother Jawahar Singh as Wazir. She was reviewing the troops and addressing them, holding the court and transacting business of the State with manly qualities. The army esteemed her so high that the generals declared that they will place her on the throne of Delhi. She became the symbol of sovereignty of the Khalsa, ruling Punjab in the name of her son. At this stage she was the Valeria Messalina of Punjab (Valeria Messalina was a Roman Empress and third wife of Emperor Claudius - a powerful and influential woman). The Dogras, since the demise of Ranjit Singh, were eliminating all his successors one after another. They managed the murder of his son Pyshoura Singh and blamed Jawahar Singh for the same and killed him while inspecting army units along with Maharani Jindan. Thereafter Misr Lal Singh was appointed Wazir and Tej Singh as Commander-in-chief of the army. In December, 1845 there was a clash of arms between the Sikhs and the English due to hostilities of Major George Broadfoot in cis-Sutlej area of Lahore Darbar and also due to the policies of Lord Ellenborough and Hardinge proved by papers in Public Records Office, London. This led to first Anglo-Sikh War. The Maharani, the Regent exhibited remarkable determination and courage during the critical period of the First War with the British. The war, which had nearly been won, was lost due to the traitors Misr Lal Singh, Tej Singh and Gulab Singh. Treaty of Bhairowal was signed on 16 December, 1846. As per the terms, 50 Eternal Voice "You put me in the cage and locked me up. For all your locks and your sentries, I got out by magic… Sikh War against the British. She had written a letter to Raja Sher Singh, reading: ”The first thing to be done is to root out the stem and you must continue to effect this by punishing the Firangees. Use towards these Malechhas the same wiles and artifices that they have used themselves and manage by some device to expel them from Lahore…Encourage the Hindustanis as much as possible…My thoughts night and day are fixed on you” It seems the instructions to Sher Singh leaked and she was shifted to Chunar Fort after confiscating all her jewelry worth lakhs. She filed a case against East India Co. by appointing an advocate in Calcutta but to no avail. The Chunar Fort being on the bank of the sacred river Ganges, she used to get water from the river for a bath every day through her maids. On April 19, 1849, she kept a note in her cell reading: "You put me in the cage and locked me up. For all your locks and your sentries, I got out by magic… had told you plainly not to push me too hard - but do not think I ran away, understand well, that I escaped by myself unaided…When I quit the fort of Chunar I threw down two papers on my Gaddi and one I threw on European Charpoy, now don't imagine I got out like a thief." She escaped from the fort in disguise of a maid and never returned. She kept her shoes by the side of flowing sacred water as if she had drowned in it. She and a maid wore dresses as a saint and a follower and started traveling on foot towards Nepal. There was alert all round Chunar and up to the border of Nepal regarding her disappearance from the fort. All the staff of the police stations was engaged in search of her. But by spending nights in temples and at other religious places and moving in day time she was able to cross the border on foot on April 29, 1849. She then sent a message to Rana Jang Bahadur of Nepal that Maharani Jindan, your friend's wife, is coming to you for asylum. The Rana personally came to welcome her at a place 25 miles from Kathmandu with a Palki (palanquin) and escorted her to the city with full royal honors on 29 April, 1849. She was sanctioned maintenance allowance and given a residence at Thapathall on the bank of river Bagmati. In Nepal, Rani Jindan carried through her secret plans for the expulsion of the British from Punjab. She was the guest of Nepal Raj till 1860. The British Residency all along pressurized Nepal Raj to hand her over to the British. Nepal Raj got tired and imposed undue restrictions on her. In 1860 Dalip Singh was allowed to come to Calcutta to meet her. She left Nepal, joined her son in Calcutta in April, 1861. She was practically blind at that time. She was pained to find that her Dalip had lost Sikh identity and symbols. Dalip promised to readapt the same and fulfilled it. Mother and son sailed for England on May 4 arriving in July 1861. Realizing that her end was near, she asked Dalip that her bones should not be buried in the earth of this country of merciless cheats and they must go to her loving Punjab. She died at Kensington, England on 1 August, 1863. Dalip brought the body to Nasik, hurriedly cremated it on the banks of the River Godavari and immersed the ashes (while still hot) in the river because the Britishers did not like his presence on the soil of India for longer time than required for the immersion ceremonies. He was also not allowed to go to Punjab. Bhekhari te raj karawai Raja te bhekhari Dharti te akaash chraavai Chareh akaash giravai (1252) (Almighty can make a beggar a king, and king a beggar, He may elevate one to the heights of the sky, may also cause one's downfall to the earth.) Essence of Sikhi BSR Spiritually rooted person are free from contingencies of physical pain or suffering. Nothing can shake their deep-seated faith. In fact, the profound faith of such persons enables wavering ones also to become strong. Such are the ones known as Gurmukh. On the other hand, always unstable, always wavering, always shifting their focus and affecting others also by, to waver, to shift and to change are persons known as Manmukh. Reverence for Gur-shabad and devotion to Vaheguru naam-simran gives one a steady purpose which in true, enables one to retain an undisturbed core in the midst of many trials. Feb - April, 2009 51 Potato Tubers A poem be read several times in order to ‘hear’ it and feel its emotions. Growers Message of hope The heinous sinner Ajamal Was pardoned, Have faith! Eternal Play The immoral Ganaka Was forgiven Have hope! You became a cloud Gaja, the elephant Was saved Have trust! To spaceless whiteness; Dhruva, a small child, Attained the state of Fearlessness, On this horizon Opening a window You held the hand To guide through a maze Elemental and spiritual; Not bound yet bonded We share a vision Where eternity plays; Seek His help! Recognize God to be the Absolute dispeller of all sins, Feel Him, ever and ever near you! Which life should replay. Symbol of Quality baljeet kaur tulsi reema anand KHEHRA -114- -115- Within and without Its been a growth FARMS KF JPGA- Regd. No. 0154 MALSIAN JALANDHAR A Brand Farmers Trust Produced & Marketed by: Ashwinder Pal Singh Khehra KHEHRA FARMS V.P.O. MALSIAN, Tehsil Shahkot, Distt. JALANDHAR-144 701, Punjab Ph.: Off. 01821-271266, Cold Store: 01821-272111 Mobile: 98140-37636, 92166-66111 52 Eternal Voice akaladvertising@yahoo.com The book of poems The victory at Chappar Chirri brought an instantaneous eclipse of the 700 year old subjugation of a large area of Punjab by the Mughals and Muslim marauders. Although the freedom was just for six years' duration, but in the context of its impact, it was a blissful swing of glory. It was sufficient time to give to the Khalsa a taste of self-rule. Sixty years later the Khalsa followed up by establishing Misls and then a regular sovereign rule under Maharaja Ranjit Singh. Chappar Chirri, therefore, marked the first political assertion of the Khalsa. The decisive victory of Banda Singh Bahadur over the Mughal army under Wazir Khan, the villainous Subedar of Sirhind, marked the beginning of the end of Mughal supremacy in Punjab. Just two years after the merging of Guru Gobind Singh with the Divine Light, the Guru's beloved Sikhs performed a miraculous spectacle of unseating a well entrenched Subedar of Mughal empire, who was commanding a well organized, fully equipped army. The professional manner in which Banda Singh Bahadur moved swiftly to consolidate his victories was just magnificent. He established Khalsa Raj, minted coins of Guru Nanak-Guru Gobind Singh and established an administrative capital at Mukhlaspur located between Nahan and Sadhaura. Banda Bahadur's Decisive Battle of Chappar Chirri By Hardev Singh a long spear. Another attack by Fateh Singh's sword cut him through his shoulders. Then Fateh Singh lifted the body of Wazir Khan and brought it before Banda Bahadur. Loosing their leader, Wazir Khan's army ran back leaving the field. Sikh army chased them all the ten miles and entered Sirhind as victors. Banda Bahadur selectively punished the villains. Wazir Khan's personal wealth was taken over by the Sikh army. Dewan Sucha Nand's house was also ransacked and he was punished because of his ugly role in the martyrdom of younger children of Guru Gobind Singh. According to Dr. Ganda Singh, the battle was fought between May 12, and May 14, 1710 around the village Chappar Chirri, nearly 10 miles from Sirhind. Wazir Khan was killed and his body dragged in the streets of Sirhind and then hanged on a tree. The palace of Wazir Khan and houses of his nobles like Sucha Nand were ransacked. Money and valuables along with horses, elephants, arms and ammunition were looted by the Sikh army. After obtaining a complete surrender of the people, Banda Bahadur selectively punished the villains. Hindus and Muslims were treated alike and no hatred was displayed towards people of other beliefs. He allowed the Muslims to pray in the mosques. Banda Singh Bahadur had met Guru Gobind Singh in a dramatic way on September 3,1708 and within weeks, the Guru had selected him for an urgent mission to Punjab. Guru Ji gave Banda Singh five arrows from his quiver along with his own standard and a battle drum. Guru Ji also sent five Sikhs with him and issued Hukamnamas to the Sikhs to join Banda Bahadur's force as volunteers in his mission. The response to the Hukamnamas was instantaneous and overwhelming. Sikhs found it an opportunity to display love for their beloved Guru. Many people, who had been suffering at the hands of oppressive Mughal administrators and had been tortured by the bullies of the Mughals, joined Banda Bahadur with great enthusiasm. These included Sikhs, Hindus and Muslims. Peasants from Malwa, Majha and Doaba came in well organized groups, bypassing armed Mughals, who tried to block their movements. They all headed towards Kiratpur. Sikhs also came from far off places like Multan, Kandhar and Iran. With an organized army, Banda Bahadur reached the outskirts of Delhi. He looted the state treasury at Sonepat and also groups of Mughal army carrying treasury at 56 Eternal Voice Kaithal. He secured cash and horses in these exploits. With more organized support he attacked Somana toward the end of November, 1709. The enemy casualties were beyond 10,000 and good quality of cash and horses came his way. Later on the administrative blocks of Kapori and Mustafabad were ransacked. Banda Singh Bahadur specially organized himself to attack Sadhaura, where Usman Khan was the Faujdar, a villain who had earned Guru Gobind Singh's displeasure for killing Pir Budhu Shah and his followers. The later had come to the support of Guru Gobind Singh along with his two sons and followers in the battle of Bhangani. After the battle, Guru Ji had honored his contribution profusely. After the victory at Sirhind, Sikhs in other parts of Punjab gathered courage. They rose in large number in Jalandhar, Doaba and threw away the forces of Faujdar Shamaz Khan from Rahon. Banda Bahadur also advanced towards Gangetic valley and successfully attacked Saharanpur, Ambheta and Nanauta. When Bahadur Shah realized Banda's growing strength, he decided to move personally and brought a big army. The Mughal army displaced the Sikhs from Sonepat and some other towns. Banda Singh withdrew towards Shivalik hills to consolidate his position in the hills. He attacked Raja Ajmer Chand of Kehlur, who had helped in consolidated attack on Guru Gobind Singh in 1704. Other hill rulers also laid down arms and the Raja of Chamba married his daughter to Banda Singh Bahadur. Bahadur Shah's death early in 1712 at Lahore brought some respite to Banda, who tried to consolidate his gains. Baaj Singh was appointed the Governor of Sirhind. Fateh Singh, son of Baaj Singh was made the chief of Samana. Ram Singh, younger brother of Baaj Singh and Binod Singh were made the chiefs of Thanesar and the territor y surrounding this town. He appointed Sikhs from low castes like scavengers, washermen, cobblers, etc, as Thanedars and Tehsildars. Zamindari was abolished and the cultivator was handed over the land, without any caste distinction of Hindu, Muslim or Sikhs. However, Sikh ruling groups were warned to follow strict code of conduct. Bahadur Shah's death in 1712 had brought only temporary respite. In another year, Farrukhsiyar became the Emperor and he decided to stop Banda's advance with added vigor. For some time Banda Bahadur had to limit his movements along the foothills. When Banda Bahadur was surrounded by the Mughal army at Gurdas-Nangal towards the end of 1715, he did not accept the sound advice of Binod Singh to cut through the besieging force and adopt guerrilla warfare. This was a major failing in Banda's approach. He, thus, was captured along with a large Sikh force and courted martyrdom at Delhi on June 9, 1716 like a brave soldier. For some time Banda Singh had avoided confrontation with Wazir Khan because he was waiting for the armed Jathas coming from Kiratpur. As soon as these Jathas joined him, with combined strength he advanced towards Sirhind. When Wazir Khan learnt about the advancing Banda Bahadur, he started preparing for defence. He roused Muslim religious leaders by raising the cries of Jehad. With full force he moved out ten miles and arranged his army with guns positioned on one side. On the other side, he placed elephants in the formation of a strong wall so that the Sikhs could not attack him from the flanks. In the first part of the battle, there were large scale desertions of dacoits and thieves, who had joined with the aim of plunder. Sensing weakness, Baaj Singh informed Banda of the situation. Banda was furious and brought himself in the front line to attack Wazir Khan with full force. At that moment Wazir Khan was struck by an arrow. Banda's man pounced upon injured Wazir Khan and killed him with Feb - April, 2009 57 How much sleep do we need? By Jagjit Singh ne difference between an animal and a human being is that the former lives to eat while the latter eats to live. While living, a human being is doing a series of activities, which make the society better. A good human being engages himself in making a living to run his household and at the same time spends some time to do selfless service for the betterment of mankind. Just as we have to eat to live, we also have to sleep after a day's work in order to continue our work the next day. Every activity during the day tires the body. Every person, therefore, requires to sleep for a reasonable time. This sleep rejuvenates the body and prepares the person for the next day's task. The period of sleep has to be reasonable so that one gets rid of tiredness. Actual period of sleep varies with age. Children need to sleep a little longer. They may also require a short nap after their lunch. A longish sleep in the afternoon leads to obesity. By and large, the time for sleep varies from five to six hours. This period of sleep has to be adjusted so that our daily routine is not disturbed. One maintains a healthy body so that one's commitments of the day are performed with adequate efficiency. One gets good sleep if one keeps himself in mental poise by living an ethical life. People with self-seeking, and self-indulging mind with inflated ego are never contented. One gets good sleep, if one keeps himself in mental poise by living an ethical life. Quality Potato Seed Growers & Suppliers This hunger for more of everything - money, comforts and recognition - fills their minds with negative instincts of hatred and jealousy. Such individuals find it hard to sleep when the time comes for them to get into the bed. One should, therefore, learn to shed the negative values of selfishness. For this, they should seek the company of people who live a life of contentment. Sangat (company) of God-conscious persons is a must for all right-thinking people. Only the Saadh Sangat, who spare time for selfless ser vice, can help us renounce the negative values. The positive values in one's mind will soothe the ner ves. Positive values, therefore, are a key to the enjoyment of daily sound sleep, which prepares us for a new cheerful dawn. Persons committed to self-less ser vice, devotion to duty and reposing faith in the Supreme Being are generally known to enjoy sound and blissful sleep. TARSEM P PUREWAL Purewal Farm Resi.: Vill. Dhanal, P.O. Phoolpur, Distt. JALANDHAR, Punjab. Ph.: 0181-2791424 Mobile: 9876200003 Office: 687, Guru Tegh Bahadur Nagar, Opposite Gurdwara Sahib, JALANDHAR. Mobile: 9872900082 Our Sister Concern: 58 Eternal Voice Purewal Real Estate & Land Developers akaladvertising@yahoo.com O T his was the Hukamnama read out from Guru Granth Sahib by Sant Attar Singh during the ceremonies at Delhi Darbar held in 1911 at the time of the visit of King George V (successor of Edward VII) to India. This was the third Darbar held by the British in Delhi. The first Darbar was held by Lord Lytton, the then Governor General, in 1877 in Delhi - not in Calcutta the capital of British India at that time. It was a grand show. Many rituals and religious systems of the Mughals were adopted in this Darbar as also in the two Delhi Darbars to be held later. Mughal systems were followed during these Darbars to assert that the British were the legitimate successors of the Mughals. Another important reason for holding the first Darbar was that Queen Victoria had proclaimed sovereignty over all the inhabitants of the parts of India occupied by the British or the states of the Rajas/Maharajas under them in November 1858. In this Darbar, she was announced as Kaiser-e-Hind (Ruler of India - successor of the last Mughal King). This was felt necessary by the British after the farcical trial of the last Mughal King, Bahadur Shah Zafar and his exile to Burma (now Myanmar), where he died in prison. G o d is O n e The second Delhi Darbar was held in 1903 by Lord Curzon (who later divided Bengal in two parts in 1905 but had to retreat after the unrest caused in Bengal by the division). In this Darbar, coronation of King Edward VII, successor of Queen Victoria, was celebrated with pomp and show. The Lord - The Super King By Balwant Singh Ko-oo Har samaan nahee raja. Ei bhoopat sabh diwas chaar ke jhootthe karat diwaajaa (856) (The Lord is the super king. No other King or lord is equal to Him. The worldly Kings are for a short duration. Their display of power and pride is also temporary and hence false.) 60 Eternal Voice In the third Darbar the British made a very important and historical announcement declaring Delhi as the Capital of British India and emphasized that they were the successors of the Mughals with George V, the successor of Edward VII, being the King of the British Indian Empire. The celebrations held in the presence of King George V, were extremely lavish. Apart from drinks, dances, matches and various other entertainments there were prayers held by various religious leaders, specially invited to participate by reading out passages from their sacred scriptures in a huge gathering of all the high officials. Sant Attar Singh also took part in the prayers because Khalsa College Committee of Amritsar as also the Sikh Maharajas of Jind, Nabha, Patiala and other states requested him to represent the Sikhs. Sant Ji reluctantly agreed ignoring his personal views regarding the celebrations of the foreign rulers. Sant Ji reached Delhi with the Punjab Chiefs. A colorful procession of the Rajas and Maharajas from all over British India started under the patronage of Guru Granth Sahib from Patiala House towards the Pandal, meant for religious ceremonies. Guru Granth Sahib was installed on an elephant elegantly decorated to suit the occasion and Sant Ji doing the Chavar (fly-whisk). This scene presented a picture of holiness and overshadowed the show of the princes and other public in the procession. It was a procession of its own kind in the history of Delhi. The elephant halted after entering the gate of the Pandal. King George V stood up followed by Governor General Hardinge (of Penshurt-not Henry Hardinge, who fought with leaderless Sikh army at Mudki in December, 1846 in AngloSikh War I and had decided unconditional surrender and run back to Calcutta till the traitors reassured him their help). Thereafter all the British officials and the audience got up to pay respect to Guru Granth Sahib. Maharaja of Jind carried on his head the holy Granth Sahib up to the stage where it was gorgeously installed on a Palki (palanquin). Various religious personalities read out paragraphs, Slokas and other relevant stanzas from their books/note books carried with them. Then came the turn of Sant Ji, who respectfully opened Guru Granth Sahib and read out the following sacred hymn on this occasion of extraordinary display of imperial power. The hymn rejected the false show of power of temporary worldly rulers - God Almighty being all powerful forever: Ko-oo Har samaan nahee raja. Ei bhoopat sabh diwas chaar ke jhootthe karat diwaajaa. (Rahaa-o) Tero jan ho-e so-e kat dolai teen bhavan per chhaajaa. Haath pasaar sakai ko jan kau bol sakai na andaajaa. Chet achet moorh mann mer-ei baaj-ei anhad baajaa. Keh Kabir sansaa bharam chooko Dharoo Prehlad nivaajaa. (856) {The Lord is the super king. No other King or lord is equal to Him. The worldly Kings are for a short duration. Their display of power and pride is also temporary and hence false (Pause). How can your servant (devotee) waver, your shadow (protection) is there for him in the three worlds. Who can raise his hand against your humble servant or can speak against him the least. Remember him, O my foolish mind so that melody (of musical sound) may resonate and resound. Says Kabir, do not have fears and doubts (The Lord is there to look after you and thus protect you). He did so for Dhruv and Prehlad.} Sant Ji explained the meanings of the hymn in details to the audience after reading it out (though it was not difficult to understand even by the British because all the British officials used to learn Punjabi language and Gurmukhi script on being posted in India since they had to deal with Punjabi soldiers). As luck would have it, it took over 17 years to build the office blocks, other buildings and shift the capital in full form. By that time, in the year 1930 Indian National Congress held a conference at Lahore (in which Baba Kharak Singh's role was prominent) and passed historical resolution for full freedom. As soon as this function ended King George V and Governor General Hardinge stood with folded hands in front of Sant Ji and thanked him. The truth is that the Lord is the king of kings for ever and all worldly kings with their pomp and show are temporary. Feb - April, 2009 61 I Bhai Sahib Bhai Randhir Singh n the first two decades of the last century, when the cry of freedom was a dista nt drea m, decadence a nd demoralization had corroded the foundations of religious soil and political integrity of our people, Bhai Sahib Bhai Randhir Singh emerged as the most brilliant star of a new epoch, an apostle of the faith, who did not lecture or sermonize but poured his thoughts and experiences through stirring divine songs of Gurbani; a reformer, who did not change society by precepts but by example; a revolutionary, who threw away pride and position of an upper class family and plunged into the most daring revolt against British Imperialism at a time when even radical politicians did not dare to raise their little finger for freedom and liberty. For more than fifteen years (May 1915 to October 1930) Bhai Randhir Singh was imprisoned for his involvement in the Gadar (Freedom Revolt) movement. After suffering a terrible and torturous prison life, and upon his release, Bhai Sahib was bestowed with the great honors in the form of Hukamnamas by all (then) four Takhts. winnowing basket to his waist, He now finds it impossible even to get into his hole.) These words of wisdom pierced Bhagat Singh's heart like an arrow. His belief and faithlessness was terribly shaken. A magnetic influence changed his inner being. History will bear witness to the fact the bones and the blood of these real freedom fighters fertilized the arid soil of their country's political field. It is a pity that those who have reaped the fruits of their labors and those who wear the crown of gold, unearthed from the valley of death of these heroes, have deliberately, consciously and callously forgotten those who carried the cross of freedom to the peak of liberty. But history the greatest and ultimate judge will not forget them. Before his release from Lahore prison on the evening of 4 October, 1930, Bhai Randhir Singh had a chance meeting with the legendary freedom fighter Shaheed Bhagat Singh, who was also lodged in the same jail waiting for the gallows. This is how the young hero felt on receiving the holy guest, with tears rolling down his eyes: “When I first sent a message to you within this prision, that I was anxious to meet you, I received your divine command to keep the Sikh symbols (beard and hair). I am prepared to abide by your wishes. I am really ashamed and am prepared to tell you frankly that I removed my hair and beard under pressing circumstances. It was for the service of the country that my companions compelled me to give up the Sikh appearance and disguise myself as a Sanyasi. So it is in association with petty-minded people that I was compelled to show disrespect to my religious symbols, but now I will certainly do whatever you wish me to do. Freedom Fighter, Reformer, Theologian, Hero of Lahore Conspiracy Case and first prisoner of Gurdwara Reform movement. By R.S. Chadha “I have gained much more strength. I will now die with great moral and spiritual courage. Your exalted life has imparted to me the elixir of spirituality and I feel its ennobling influence.” The great sage, Bhai Sahib Bhai Randhir Singh, opined that seeking eminence, honor and glory through propaganda are all superficial, about which the Gurbani warns: Kulhaan dende baavlay lainde vaday nilaj. Choohaa khad na maav-ee tikal banhai chhaj. (1286) (Fool are those who trumpet a man's glory. Shameless is he who accepts such fame. He is like a mouse who has tied a Eternal Voice Essence of Sikhi Shaheed Bhagat Singh after his meeting with Bhai Randhir Singh. BSR "Secondly, I would not have got so much publicity as I am getting now….It is a fact that if I had maintained the Sikh appearance and if I had professed myself to be an orthodox Sikh and kept hair and beard, the non-Sikhs would not have written a word about me. (1878-1961) 62 Shaheed Bhagat Singh after meeting Bhai Randhir Singh on the evening of 4 October, 1930 in Lahore prison. 'Marjeevra' is one who knows how to live and how to die. The term 'Marjeevra' is synonymous with Awareness of the Ultimate. Free from personal vanity and conceit, the identity of a 'Marjeevra' is defined with reference to the creative expression of the Cosmic Energy. A state of awed wonder humility arises from this identification with the Absolute. “Thou” embraces “I” in entirety. Having outgrown even any need to say or ask, a 'Marjeevra' lives with Cosmic Intensity. Feb - April, 2009 63 Jivo Gold Canola (Edible Oil) is excellent for Indian cooking. Quality Potato Tuber Growers Jivo Gold Canola (Edible oil) is the healthiest of all commonly used cooking oils. It is lowest in saturated fat, high in cholesterol-lowering mono-unsaturated fat and the best source of omega-3 fats of all popular oils. Reduces risk of High Blood Pressure, Heart Problems, Memory Loss, Diabetes and much more... A product of The Kalgidhar Trust, Village Cheema, District Sangrur, Punjab Marketed by: Jivo Wellness, 33-33A, Rama Road Industrial Area, Najafgarh Road, New Delhi - 110015 • Contact: 9891159205 E-mail: gsk@jivo.in GIANI FARMS GIANI FARMS V.P.O. Phaliwal, Distt. JALANDHAR, Punjab akaladvertising@yahoo.com For sauteing, frying and baking as well as in marinades, salad dressings, sauces and fondue. Remembering the Lord... ...all the time On getting up in the morning While at work Visar naahee daataar apnaa naam dehau. (762) Parabh kai simran ridh sidh nau nidh. (262) (Never forget me, O Great Giver! Please bless me with Your Naam.) While taking a bath Kar isnaan simar prabh apnaa mann tann bhaye arogaa. (611) (After the bath, remember the Lord in meditation, your mind and body shall be free of disease.) (In the remembrance of God are wealth, miraculous spiritual powers and the nine treasures.) When jealousy takes the better of you Par kaa buraa naa raakho cheet. (386) (Do not harbor evil intentions against others in your mind.) While getting ready for work When success inflates your ego Jeh parsaad tera sundar roop. (270) Sabh gunn tere mei naahee koei. (4) (By His Grace, your form is so beautiful.) (All virtues are Yours, Lord, I have none at all.) While taking meals While serving your parents Tu daataa daataar tera ditaa khaavnaa. (652) Vich duniya sev kamaa-ee-ai. Taan dargeh baisan paa-ee-ai. (26) (You are the Giver, the Great Giver; we eat whatever You give us.) While drinking water Pehla paani jee-o hai Jit hari-aa sabh koei. (472) (First, there is life in the water, by which everything else is made green.) While moving out of home Ghar baahar tera bharvaasaa Tu jann ke hain sang. (677) (At home and outside, I place my trust in You; You are always with Your humble servant.) Visiting the Gurdwara Guru Du-aare hoe sojhee paa-e-see. (730) (Through the Gurdwara, the Guru's Gate, one obtains understanding.) (Perform selfless service and you shall be given a place of honor in the Court of the Lord.) When mind gets distracted from Divine Name Har ke naam binaa dukh paavai. (830) (Without the Name of the Lord, you shall only find pain.) For attaining knowledge Parabh kai simran gyan dhyan tatt budh. (262) (In the remembrance of God are knowledge, meditation and the essence of wisdom.) Before retiring for the day Rain gavaa-ee soei ke divas gavaa-i-aa khaa-ei. (156) (The nights are wasted sleeping, and the days are wasted eating.) When enganged in studies Vidya veechaaree taan par-upkaaree. (356) (Contemplate and reflect upon knowledge and you will become a benefactor to others.) Compiled by: Inderjeet Kaur “How you feel tomorrow depends on what you take today,” reads one of the hoardings advertising a nerve-tonic. How true are these words when applied to our daily life. Our tomorrows depend a great deal on our todays. And our todays depend on what we do with our mornings. The first thing we do on getting up in the morning shapes the entire day. In most cases, we spoil our mornings by getting irritated over matters of trivial importance and our day is spoiled. We must be careful to begin the morning well and our day will be wonder ful. There is a family of seven. At an early hour of the morning, all the seven meet together and begin the day by picking up a line from a scripture or a great thought of a great one. They ponder over it in silence for a few minutes: Then every member of the family is given a chance to say something about the day's thought. The mother then lays breakfast on the table, saying, “You have had your breakfast with God. Now you can have your bread.” Breakfast with God should be the most important item in our daily routine. I read concerning a busy man: He always had some urgent matters to attend to. In spite of his busy schedule, he found time, as he said, to speak to God the first thing in the morning and the last thing as he slipped into sleep. Prayer is not a complicated affair; it is a very simple matter, as simple as talking to a friend. It is so natural to discuss with a friend your ambitions and aspirations; your plans and programmes; and your failures and frustrations and ask him to help you. Do likewise with God. He is our one true, abiding Friend - the Friend of all friends. And he is available to us at all times. We do not have to go to a particular place to contact God. He is everywhere. All we have to do is to close our eyes, shut out the world, call him, and there He is in front of us! In the beginning, we will not be able to see Him. Let us be sure that He sees us. In the beginning, we will not be able to hear Him speak. Be sure that He hears us. A day will come when we, too, will see Him and hear His Voice. A question is often asked: “If there is God and He is Omnipresent, why can't we see him?” An amusing story is told us in the Talmud, the Jewish scripture. It concerns the Emperor Hadrian who said to Rabbi Joshua, “You talk of God, but where is He? If He exists, can you show Him to me?” “That is impossible,” answered the Rabbi. The Emperor insisted, “How can I believe in God when I cannot see Him?” The Rabbi took the Emperor outside: It was a hot summer's day. The Rabbi said, “Look at the sun.” By T.L. Vasvani Early one morning, he was told that he had an important visitor. “Let him wait in the ante-room,” he said, “I have an appointment with God.” “I cannot,” answered the Emperor. And the Rabbi said, “If you cannot even look at the sun, which is but a servant of God, how can you look at God Himself?” We may have a number of appointments to keep every day. Let us never forget to keep our appointment with God. Indeed, God can be seen and heard. He is more real than all things we perceive with our outer senses. To see Him, we need to labor. We need to cultivate longing for the Lord, deep yearning for the formless one. Long for the Lord even as a lover yearns for his beloved; as a miser yearns for gold; as a child yearns for his mother, whom he has lost. When God gets the assurance that you truly need Him and nothing besides, He will reveal Himself to you. Everyday, preferably at the same time and the same place, let us go and sit in silence. To begin with, for fifteen minutes, then gradually the period may be increased to at least one hour. In the silence, let us pray, meditate, engage ourselves in a loving and intimate conversation with God and do our spiritual thinking. 68 Eternal Voice G Grammar of life By Bhagwan Singh uru Nanak was gifted with a reflective vision and a distinct aptitude for pious living. He fully grasped popular, often conflicting creeds and practices of Muslim, Hindu, Buddhist, Jain and other less known faiths. Having gained complete knowledge of the Koran, the Hindu Shastras and the Buddhist philosophy, he went through extensive meditation, which helped him to develop clarity of vision. This was crystalized during his concentration in seclusion on the banks of Wayeen river, where he spent several days, including some time under water. There he evolved a clear concept of the Lord Almighty, which became the core of his philosophy. His vision of the Almighty forms the opening lines of the Jap ji, his most important writing. The Creator has been described by him as under: Ik Omkaar satnaam kartaa purakh nirbhao nirvair Akaal moorat ajoonee saibh/ng gurparsaad. (1) (God is One, Truth is His Name, He is the Creator, Fearless, without Enmity, the Immortal, Self-illumined and is Obtainable by the Grace of Guru.) Jap. Aad sach jugaad sach hai bhee sach Nanak hosee bhee sach. (1) (Chant and Meditate. True in the Primal beginning. True through all ages. True here and now. Nanak says, He shall ever be true.) Guru Nanak asserted that the unfailing faith in God is the everlasting touchstone of life. Traveling through the country and much beyond, on foot, he visited almost all the important centers of learning to spread his message and mission. The hub of his composite vision was made up of truth, compassion and love for fellow beings. During the years of wandering, Guru Nanak propounded his spiritual vision in the form of Gurbani as part of his replies to the questions raised by the people he met. His vision in poetic form was sung by him and thus, more Shabads of Gurbani (hymns) were created and preserved by his chosen followers, Mardana. His own compositions as well as those of his successors and some other saints were arranged in Guru Granth Sahib by Guru Arjun, the fifth Guru. Guru Granth Sahib has, therefore, become an ocean of spiritual wisdom and worldly knowledge. Guru Nanak saved his devotees from the accumulated errors of the age and gave them the 'Word', the true pure thought for devotion and excellence of conduct as their primary duty. Both the 'Word' and the code of conduct are closely enunciated in the collected wisdom in Guru Granth Sahib. He very carefully, let his personal style of dissemination of the direct transcript of the Words of God, which he gave to his successors to be conveyed to his followers. Guru Nanak made his mission applicable to all the people of all times and places. As for himself, he projected his person as a humble messenger of the Almighty, with Truth and Universal Brotherhood as his doctrine. He preached monotheism, with one God who is kind to his children. He had evolved a clear concept of a just society, with all its intricate relationships. The composite vision of his hymns as well as the hymns of others in Guru Granth Sahib, therefore, provide a complete guide for living a truthful life. One has to follow the deeper meanings of the Words of Guru Granth Sahib and translate these meanings in one's own life, In this way Guru Nanak's vision as well as that of Guru Granth Sahib, which is on the same lines, constitutes a Grammar of Truthful Life for the seekers of true path in this highly confused and complicated world. Guru Nanak had collected some of the hymns of the selected contemporary saints, who followed the path of devotion and realized the Divine within. Among the Bhagats, whose writings appear in Guru Granth Sahib include Ramanand, who was a Brahmin; Sheikh Farid and Bhikhan were Muslims; Ravidas a cobbler; Namdev a washerman; Bhagat Kabir a weaver and Pipa was a Raja of Gungraogarh. But one thing common among them was that they all had realized the Divine Reality. Guru Nanak had passed on the writings collected by him along with his own writings to his successor, Guru Angad. The latter in turn added some of his own compositions and passed the entire writings to Guru Amar Dass. In this way, Guru Arjan, the Fifth Guru arranged all the compositions in the form of a Granth which is now called Guru Granth Sahib. Gurbani has clearly laid down that Guru Granth Sahib is the only true guide for the seekers, The only Grammar of Truthful Life: Je sau chanda uggveh, Suraj charreh hazaar, Eite chaanan hondiyan, Gur bin ghor andhaar. (462) (If there are hundreds of Moons and thousands of Suns, Even with that much light, one will grope in darkness, Without the leading light of the Guru.) Sufferings of Humanity Like Lord Buddha before him, Guru Nanak was deeply concerned about the sufferings of humanity. As an answer to the enigma of universal suffering, the Guru propounded that every human being can improve his intrinsic worth and quality of life by realizing the presence of the Almighty. Since the Almighty is all pervading, He resides everywhere, in human beings, in animals and plants and even in non-living objects. As the Creator resides in every human being, “He can be realized by the grace of the Guru, through meditation on His Divine name.” In other words, every person has the capacity to realize the Lord by reciting His Divine Name every moment. The process of coming close to the Almighty, he said, is by repeated recitation, the Simran of His Divine Name. In order to make it easy and natural for a seeker to remember Him, the Guru gave to the seekers the Divine Naam, Waheguru, Feb - April, 2009 71 meaning Glory be to God. Divine Naam is to be recited repeatedly in the early hours of dawn, three hours before sunrise, for a reasonable time. the congregation of the like minded pious persons converging on the Gurdwara: Thus the Guru guides us on a path which is disease free, pain free and free from mental tension. proceed for the Prayer of the Holy 'Word'. Upon such a person the Almighty casts his gracious glance and showers happiness Amrit velaa sach naa-o vadi-aa-ee veechaar. (2) Titt jaa-ai bahau satsangtee jitthai har kaa har naam bilo-ee-ai. Sehj-ai hee har naam leiho har tatt naa kho-ee-ai. (587) Code of Conduct In the context of personal conduct the Guru has stressed the subjugation and elimination of ego, which the Guru ordains is the source of many evils: (Meditate on His Holy Naam and reflect over His Greatness in the ambrosial hours of the morn.) The recitation of His Divine Name, the Guru said, will cleanse the inner self of the seeker because it is in the clean body, mind and spirit that the Lord resides. The recitation of His Divine Name, therefore, emerges as the kernel of Guru's spiritual vision. Through repeated recitation of His Name, Waheguru, the essence of the Creator stays in the seeker's mind unconsciously all through the day while he is engaged in his normal daily routine as a householder. The Guru says: Sabdai kaa niberhaa sunn too audhoo bin naavai jog naa ho-ee. Naamey raatey an-din maatey naamey te sukh ho-ee. Naamey hee te sabh pargat hovai naamey sojhee paa-ee. Bin naavai bhekh kareh bahutere sachei aap khu-aa-ee. (946) (This is the essence of the Shabad - listen, you hermits and Yogis. Without the Name, there is no Yoga. Those who are attuned to the Name, remain intoxicated night and day; through the Name, they find peace. Through the Name, everything is revealed; through the Name, understanding is obtained. Without the Name, people wear all sorts of religious robes; the True Lord Himself has confused them.) Normally a human being is born with all the animal instincts and lives like a human animal. Even after education, culture and sophistication he retains the essence of a human animal. Under the influence of a baser instinct the animal emerges in a human being and his animal like action puts the respectable human being in an unimaginably embarrassing situation. Human beings, the Guru felt, are those distinguished living creatures who can make appropriate spiritual effort to improve their lives. The Guru reminds us that now is the time for a human being to shed his bond with the low animal life and get close to God to attain smooth perpetual life of an angel: Bha-ee paraapat maanukh dehuree-aa. Gobind milan kee ih teree baree-aa. (12) (This human body has been given to you. It is your chance to meet the Lord of the Universe, i.e., to realize the One, who sustains the universe.) Although the practice of reciting Divine Name has prevailed among the followers of several faiths, the concept of Divine Name as propounded by Guru Nanak has some specific facets of deeper significance. Consequently the seeker takes considerable time to realize the true hidden meanings of this concept. For instance the Guru desires that the Divine Name must be recited by the seeker in the company of Saadh Sangat, 72 Eternal Voice (Go, and sit in the Sat Sangat, the True Congregation, where the Name of the Lord is churned. In peace and equipoise, contemplate the Lord's Name, Don't lose the essence of the Lord.) Naam, the Remedy The Guru reminds us that Divine Name, remembering the Almighty every moment of our lives and being immersed in His Divine Word, is the remedy for all our ills: Sarab rog ka aukhad Naam (274) (His Divine Name is the remedy for all our ills.) How does the Divine Name act as a medicine? The Guru explains in Jap ji: Pani dhote utras kheh Moot pleeti kappar hoe, deh saboon layeh oh dhoye. Bharee-ai matt paapan ke sang Oh dhope Naavai ke rang. (4) (Water can cleanse hands soiled by dust. Clothes soiled by urine and muck can be cleaned by soap. The mind muddied by ill deeds and unholy thoughts, Can be cleansed by Divine Name.) With continual recitation of Divine Name we realize Him and get close to Him. This feeling of closeness to the great power ensures an increase in an individual's control over his mind leading to censor over his speech and action. Common unhealthy thoughts, feelings and impulses generated by habit or by the influence of unhealthy company or by the negative baggage from previous lives, are automatically held back, suppressed and ultimately destroyed and eliminated. Similarly damaging impact of one's negative genes from our previous generations can be suppressed and eliminated in the same way, by the recitation of Divine Name. Guru Nanak's belief is based on a full merger of one's consciousness with the Almighty. A seeker, however, is required to live the normal life of a householder. He is to have a home, wife, children and a profession to earn an honest living like all other persons in society and set apart Daswandh (one tenth of one's righteous earnings) for the spiritual benefit of society. Guru has, in fact, provided for us a full-fledged Grammar of Life so that we do not err in day to day life. We derive a correct path for our living from Guru Granth Sahib and also from the lives of the Gurus. The Guru has also laid down for us a detailed Code of Conduct to be followed. Guru Nanak's spiritual vision of human conduct is anchored not only on high ethical values, but also on ever improving personal behavior. He believed that the fabric of society had been woven around Dharma (righteousness). As observed by the Guru in stanza 34 of Jap ji, the World is the place to practice Dharma. Further the Guru said that Dharma born of Dayaa or Karuna (compassion), has tied up the social fabric in the spiritual network of contentment, thereby providing harmony and order to society. In stanza 6 of Jap ji, the Guru has said that no positive attainment is possible without righteousness. The seeker is gifted with gems like truth, contentment and contemplation: Matt vich ratan jawahar maanak Je ik gur kee Sikh sunee. (2) (Within the mind are gems, jewels and rubies, if you listen to the Guru's Teachings, even once.) During his lifetime, Guru Nanak meticulously upheld the supremacy of good personal conduct. For instance, when his family wanted him to wear the traditional thread around his neck he asserted: Daya kapaah santokh soot jatt gandhee satt vatt. Eiho jane-oo jee-a kaa ha-ee ta paandei ghatt. (471) (Make compassion the cotton, contentment the thread, modesty the knot and truth the twist. This is the sacred thread of the soul; if you have it, then go ahead and put it on me.) Obviously the Guru clarified that if a person practiced compassion, contentment, continence and truth in his life, he lives a meaningful life. Similarly, when his father wanted him to do farming, the Guru said: Mann haalee kirsaanee karnee saram pani tann khet. Naam beej santokh suhaagaa rakh gareebee ves. (595) (Make your mind the farmer, good deeds the farm, modesty the water, and your body the field. Let the Lord's Name be the seed, contentment the plough, and your humble dress the fence.) In the concluding stanza of Jap ji, Guru Nanak has laid down conditions of personal ethics for the realization of Shabad. These are Chastity and self-discipline; Patience and selfmastering; intuitive wisdom and understanding; divine knowledge and realization; fear of God; austerity; devotion and love of God. With these qualities of personal conduct, one can Ha-umai deeragh rog hai. (466) (Ego is a chronic disease.) The Guru has reminded us that love of one's body, riches and women are all manifestations of one's ego. He tells the seeker not to slander God-conscious persons, nor for that matter any one, as also not to provoke others. The egocentric, the Guru adds, is blind and ignorant and in the shadow of the smoke of ego vanishes. By way of conclusion, it may be stated that the seeker would be ensured a bright face and respect where ever he goes if he engages himself in Naam Simran to remain healthy in mind, body and soul and also follows Guru's Code of Conduct. The Guru further reminds the seeker that being involved in the continued Naam Simran and staying in the realm of spirituality, he will attain the spectacular refinement of soul, which gives the seeker a distinctive glow on his face, 'te mukh ujjale', as concluded by the Guru in Jap ji. Guru Nanak has emphasized that only human beings have been given the capability of finding a way to escape the recurring process of birth and rebirth and get out of the never ending cycle of eighty four lakh births and deaths. He is for saving the seeker from the hands of Yama, who punishes him because of his misdeeds during his life time on this earth. The seeker begs the Guru to save him from this punishment. Uttarakhand Switzerland of India By Capt. M.S. Kohli The enchanting land of Uttarakhand, with legends of Lord Shiva, Guru Gobind Singh and goddess Nanda Devi, has all the Himalayan assets, numerous snow-clad peaks, enchanting rivers and glacial lakes, ancient shrines, ski slopes, beautiful hill stations, national mountaineering institute, camping meadows, hundreds of trekking trails and above all a government determined to turn it into a Switzerland of India. The single uniting factor is the snowline that runs along the horizon in the north like a golden wave, west to east. No surprise, our ancestors divined in this scrawl the signature of God and named it as Dev Bhumi, Land of Gods. The Survey of India, in its scientific division of the Himalaya, called this slice of territory the Kumaon Himalaya obviously because the Kumaon mountains predominated in the Surveyor's elongated eye. Kenneth Mason in his celebrated book Abode of Snow describes: "The Kumaon Himalaya is bounded by the Sutlej on the West and North, and by the Kali (at Mahakali) on the east, which here forms the western boundary of the independent State of Nepal. In its passage through the Siwaliks at Tanakpur, the Kali becomes the Sarda river of the Gangetic plain before joining the Gorgra in the old province of Uudh. Left-bank tributaries of the Sutlej, chief of which the two extremities of the region. Between them are the Himalayan basins of the Jamuna - with its source near Bandarpunch and its right-bank affluent of the Tons; of the mountain feeders of the sacred Ganges - Bhagirathi, Mandakini, Alaknanda, and Pinder; and the small Ramganga, which drains the lesser Himalaya in the districts of Almora and Nainital.” T he enchanting land of Uttarakhand, with legends of Lord Shiva, Guru Gobind Singh and goddess Nanda Devi, has all the Himalayan assets—numerous snow-clad peaks, enchanting rivers and glacial lakes, ancient shrines, ski slopes, beautiful hill stations, national mountaineering institute, camping meadows, hundreds of trekking trails and above all a government determined to turn it into a Switzerland of India. In 1988, to boost adventure-tourism to the erstwhile Uttaranchal, with the help of Indian Mountaineering Foundation and Air-India, I had organized 'The International Mountaineering and Tourism Meet' in Mussoorie. It is an interesting coincidence that at this Meet Shri N.D. Tiwari, then the Chief Minister of U.P., was the chief guest. Again after a gap of 17 years, when these Meets were being revived by the initiative of the 'Himalayan Environment Trust', Tiwariji, now Chief Minister of this new Himalayan State of Uttarakhand, would preside once again over this Meet. This paved the way for a systematic development of adventure-tourism in the State. During my 50 years of climbs, excepting three Indian expeditions to Everest and one each to Annapurna-III in Nepal and one to Saser Kangri in Karakorams, my remaining 10 major expeditions were in the present Uttarakhand. These include expeditions to Nanda Devi - both East and West - Nanda Kot, Trisuli and an exciting trip up the Ganges “From Ocean to Sky” using jet boats, with Sir Edmund Hillary. Uttarakhand, comprising of the Garhwal and Kumaon Himalayas, interlocked in an eternal embrace that in the adventurer's eye, all demarcating lines disappear, making it difficult to discover where one ends and the other begins. 76 Eternal Voice Topographically, Uttarakhand like Kashmir and Himachal, reveals the same unmistakable architectural pattern: three giant steps. The first begins as you enter from the plains subtropical Shivaliks (the lower hills). Next you step into the lush-green valleys and the lesser (or inner) Himalaya, beyond on the third step, lies the barren grandeur of the outer Himalaya, the towering wall above the lush plains of the Ganges. Instead of straining ears to catch echoes from the Puranic past extolling the fabulous beauty of Uttarakhand, thereby stretching your credulence too far, you may better listen to what recent foreign explorers have said of this land. Tom Longstaff has this to tell you: "After six visits to the snows, I still believe that Uttarakhand is the most beautiful country of all high Asia. Neither the pristine immensity of the Karakoram, the aloof domination of Mt. Everest, the softer Caucasian beauties of the Hindukush, can compare with Uttarakhand. Mountains and valleys, forests and alp, birds and animals, butterflies and flowers, all combine to make a sum of delight unsurpassed elsewhere.” Another extraordinary Englishman, Frank Smythe, who made several happy journeys in Uttarakhand, said in the same vein in his famous work The Valley of Flowers: “Is there any region of the Himalaya, or even of the world which excel this region in beauty and grandeur? Where else are to be found such narrow and precipitous valleys and gorges, such serene vistas of alp, forest, snowfields and peaks? This 'Abode of Snow' is rightly the goal of the heatenervated people of the plains. Never was there a pilgrimage of finer accomplishments. It is the perfect antidote to a static life, and it cannot fail to inspire in the dullest a noble conception of the Universe”. Perhaps Dr. Paul Bruton, the modern hermit in the Himalaya, who ensconced himself in the heartland of Garhwal, paraphrased all the poetry composed down the ages in praise of the incomparable beauty of Uttarakhand and compressed essence in a single sentence: mountain - 'a sheer precipice a granite floating in the air'). Then here is an inescapable Panchchuli (gleaming indeed like 'five kitchen-fires' of the five Pandava brothers, heroes of Mahabharata). Your roving eye would not of course miss the Trisuli group with Hardeol (God's lamp) holding its own. Glance down the second Crest Zone and your astonished eye would find a cascade of gleaming diamonds - Bandarpunch (monkey's tail), Swargarohini (pathway to Heaven Pandavas are supposed to have followed), Sudarshan (Lord Krishna's ultimate weapon), Srikanta and so on. On the Gangotri chain shimmer more rare gems - Shivling (Bonington's fairy-tale mountain), Thaley Sagar, Meru, Kedarnath, Bhartekhunta, Kharchakund, Bhagirathis, Gangotri group and countless others. The constellation is endless, so is fascination. Mountains are there in a generous measure elsewhere too in the Himalayas but what is delectably different in Uttarakhand is the revelation the effulgence emanates not because of the incredible “The Gods who made this land must have been beauty drunk.” The thing to be remembered about Uttarakhand is that it is a variegated land. To savor the full perfection of its beauty, one has to explore it in its greater variety and depth. Depth, yes, as otherwise you would be not unlike that bird-watcher who fascinated by the plumage forgets to watch its owner. As you set your sights, a breathtaking spectacle settles before your vision-cyclopean mountains, range beyond range, stride away into the horizon along white highways of glacial ice. Your eye may miss the skyscrapers of neighboring Nepal but the grandeur is there, an opulence on a grand scale. The magic of seven thousand and six thousand meter high mountains fills the panorama around. Superlatives roll off your tongue as you begin to identify and single out peak after peak. In the Zaskar range, dividing India from Tibet, you see the majestic Kamet glowing golden, morning-evening, reflecting the fires its surrounding glaciers burn with. Then, its satellites - Abi Gamin, Deoban, Mukut Parbat and Mana - reveal themselves. Towards the East, the Great Himalayan range lies studded with such rare gems as Nilkanth, (Frank Smythe described it as the Queen of Mountains because of its anatomical symmetry), Satopanth (pathway to truth) and Chaukhamba (four mighty pillars on which rests the throne of Badrinath). Further southwards your eye would encounter a lovely vision in the Sky-Goddess Nanda rising to her full stature, announcing her presence in the fascinating realm she rules over, an acknowledged masterpiece of wilderness not found anywhere in the world, showing such lovely jewels from her treasure trove as Dunagiri (a high lance of ice thrown in the sky, raking the very edge of space), Mount Trisul (the threeheaded guard of the Goddess), Changabang (the shining concentration of high mountains sheathed in snow and ice crowding the landscape but from the names given to them, to the Surveyors, after epical legendary heroes and heroines. Your sense of mythology and history of the land comes alive. You do not just see mountains but a galaxy of the great. The peaks take on a beauty not noticed before. It is undeniable that snows provide the cosmetics and glamorize the mountain-scape. The snows do not only cover the naked giants with ice robes but also vest them with awesome immensity adding to their verticality and sharpening the edge of altitude. But the way snows weave their web and create a multidimensional adventure arena in Uttarakhand outsteps imagination. Just see. Hundreds of mountains, hundreds of glacier robes! For millions of years billions of snowflakes have fabricated these Feb - April, 2009 77 taken together glaciers create a nacreous paradise not only for mountaineers but high altitude trekkers, scientists and above all skiers - specially, because untried, unexplored stretches lie waiting. But wait, the denouement in the glacier story, most stunning at that, comes only now. Among the legends that have descended down the ages, the loveliest is the one about the descent of Ganga from heavens to the mattered locks of Lord Shiva, presiding deity of the Himalaya, and thence down to earth to complete its sky to ocean run. But reality is far more fascinating, the descent much more dramatic than the fable. In the deafening raucous roar, and adventurer hearkens an unmistakable call and discovers a fascinating arena bristling with possibilities more exciting than mountain climbing. Those who read rivers say that this mighty torrential flow incontestably makes one of the world's wildest white water stretches. Between Joshimath and Deoprayag alone, the waters rush down 5000 feet, full of froth, bouncing, blundering, tripling, executing leaps and somersaults over big boulders and rocks, forming waterfall, whirlpools, rapids, rollers and cold cauldrons of seething cataracts, couched in setting of stunning scenery. A white water adventure connoisseur fancies in this fantastic flow many epic expeditions ever undertaken by man. High up in the Upper Crest Zone from the ice caverns of Satopanth and Bhagirathi glaciers, the melt waters trickle. Like toddlers, they start on their exploratory walk as if in trance not realizing the role they are destined to play. Then, frightened out of their cradle beds by massive frozen bergs and tones of slabs and soft snow sweeping down the mountain slopes, they leap into each other's embrace and become a babbling stream. Similar metamorphosis takes place elsewhere too. A miracle follows: glacier garments. As is their wont, mass and gravity have kept tugging and pulling at these hundreds of robes, rumpling them, ripping them apart in the process. Wind and sun, the eternal sculptors, have been at work, carving out curves and contours - classic features that give each mountain its identity. Heat and cold, Nature's other instruments, weaving weather, have created hurdles and hazards, arming each mountain. So, you see, hundreds of mountains vye with each other in announcing varying challenges to attract admirers and aspirants wanting to climb up them. Then, the snow magic moves with the moving glaciers. Hundreds of glaciers descending down, run like rivers of ice, advancing, spreading, swamping over whatever comes in their way, miles upon miles. Why, the beauty of the snow turns into fantasy! The glacier spread in Uttarakhand is stupendous. Let's look back at the Zaskar range and down the upper Crest Zone. Paschim (West) Kamet glacier begins its march from Mukut Parbat (7242 m) and ends it at Khati, a run of 15 km, collecting its tributaries - Uttari and Dakshini Chamirao and Khagyan glaciers. The Purvi (East) Kamet glacier, starting from Yavigamin Peak (7355 m) stops at Dobal after a 12 km run holding Raykana, Uttari Raykana and Ganesh glaciers in its embrace. From Gupta-Peak (5807 m), Bonkund glacier flows for 15 km to Mulya bank sweeping along 10 big and small babies –Devban, Nagthuni, Uttari and Dakshini Nagthuni, Semkhrak, Andardip, Khuliyagamya, Kosa, Raj, Dumagiri and Tipra (9 km) glaciers. Bhagirathi Kharak begins its roll from a 6984 m peak and never looks back till Basudhara 17 km away. Similarly, Satopanth glacier sweeps the floor for 12.5 km from a 6864 m peak lashing its tail at Basudhara. Panpatia glacier goes 12.5 km 78 Eternal Voice from 6974 m dissolving 2.5 km upstream of Khirganga, seizing its tributaries - Grime, Kalapani and Puna glaciers. Arwa glacier originating from a 6291 Peak, picking its tributaries Vidun and Bagni glaciers, spread for 12 km to the north of Arwa Pahar (5873 m). Down in the Lower Crest Zone, Bandarpunch glacier, originating from Batiakhund Bamak (6291 m Peak), disgorges Tons river after a 9 km run. Surprisingly, the longest (25 km) of all icy craters is the Gangotri glacier that descends from the height of 7138 m from the NW slopes of Chaukhamba peaks and with no holds barred, surges along picking Chaturangi glacier in a glaucous gait. This is not the whole story. The long and short of it all is that Uttarakhand is one of the most glaciated regions and the glacier maze is the most amazing. What we are trying to say is that The joint stream, flowing fast and furious, reaches Alkapuri, the place where Kuber, the God of Wealth, resides, sitting pretty on its hidden wealth, and assumed a common name, Alaknanda. After about 8 km, to the east, they are joined by Saraswati that comes screaming from the Mana Pass, throwing its lot with Alaknanda, willingly losing its own identity, marking the confluence at Keshavprayag. Further down, Bhuinder Ganga flows in and empties itself into Alaknanda at Pandukeshwar Khir Ganga follows suit. At Badrinath, Rishiganga too makes a common cause with the all-aboarding Alaknanda. More the merrier. At Joshimath, Dhauli Ganga, careering all the way from Kamet glacier, flings itself into Alaknanda's arms striking the confluence at Vishnuprayag. Nandakini, flowing from the glacier near Nanda Devi, surrenders itself to the now swelling river, Alaknanda, at Nandprayag. Pindar river from the Pindari glacier too embraces Alaknanda at Karanprayag. Mandakini, from the majestic Kedarnath pays its homage at Rudraprayag. Then, at Deoprayag, bloated Alaknanda, decides to bow out of the merger race, does penance by committing itself to Bhagirathi's care, the latter rushing down from Gaumukh and glorifying the vent by assuming the name Ganga. What we have witnessed thus far is only half the adventure meant for those who are made of sterner stuff. The other half stalks lower down - in the hills, forests, streams - where Alpine wonder with rainbow provocations dwell. For a trekker and a hi-fi walker there are countless vertical and horizontal trails that bring one into contact with glades and glens, forests and meadows, hills and waterfalls - nature's show- windows. For a wildlife lover the richness and variety of fauna is fabulous as could only be found in a book of fairy-tales. For a beauty watcher there are innumerable sequestrated haunts consecrated by nature to the worship of beauty where one can find, as Symthe did in the Valley of Flowers, “sanctuary for spiritual rejuvenation.” For a pilgrim who holds the credo, like Brunton, that in life “it is not matter that matters”, there are endless avenues that lead to the very edge of stillness, yet make the silence articulate. So you see, it is not just descent of a mighty river from the sky, it is a dramatic river rally - several daughters of the mountains roaring out of the mighty mountains lifting all their own tributaries on their way, rumbling, tumbling in their headlong run to the ocean, hating to be harnessed, cutting their way through granite gorges, meandering for miles upon miles through valleys, now narrow, now broad, all the while orchestrating a raucous mountain melody that heard close by strikes awe in a mortal's mind but from distance resounds like the recitation of purest poetry of the Vedas, Song Celestial, over bucolic banks, through the valleys and across the hills. Feb - April, 2009 79 Baru News February - April, 2009 Lakes, waterfalls, streams and rivers lend animation to the landscape. Seasonal monsoons bring magic - primeval forests get their wash and gleam greener. Spring and autumn carry their own basketfuls of flowers of every blush and tint transforming everything into a cornucopia of colors. A Quarterly Newsletter of The Kalgidhar Trust And the rhythm of night and day at display - spilling of colors at sun-up and sun-down, sunbeams breaking through the prisms of snows and ice during day-time - spraying all the colors of rainbow and hanging threads and bands of light, festooning distances with little suns. And above everything else, the all- per vading purple haze and the sound of music vibrating the air with joie de vivre! For an anthropologist, a constellation of culture lies squeezed in the hills - in sacred shrines, in the ancient seats of religion and culture, at river confluences, in fairs and festivals, in the colorful life of the simple hillfolk to whom folklores captured in song and dance are like heartbeats. There is no hillside, no village, no valley, no mountain, that's without some sacred memory or which is not associated with some God, some celestial being, some sage, some saint, some hero, some heroine of mythology. Such is Uttarakhand, the elevated world far beyond the imagination of Man. You have to see it and feel it. And its astringent influences will steal over you, suffuse you and convince you that it is no less exciting than Switzerland. The Kalgidhar Trust organizes Gurmat Camp at Gurdwara Sri Sachkhand Sahib, Roseville, CA, USA A month-long Gurmat camp for the propagation of Sikhi and Punjabi language among the young generation of Roseville was organized by The Kalgidhar Trust at Gurdwara Sri Sachkhand Sahib, Roseville, California. This camp was organized with the cooperation of American Sikh Foundation of North California and Bhai Jarnail Singh, Head Granthi, Gurdwara Sri Sachkhand Sahib, under the supervision of Bhai Harpal Singh of Baru Sahib. A total of 55 youngsters participated in this camp, where they learned Punjabi language, Gurbani and Kirtan. The Punjabi language to the campers was taught in just 15 days using the new teaching techniques. One of the campers, Barbara, an American, surprised everyone by learning Punjabi language in a very short time. On the penultimate day of the camp, a Gurmat quiz was organized to test the campers' knowledge of Gurbani. To make this quiz more interesting, the campers were asked several questions by showing visuals related to Sikh history, Gurbani and Guru Granth Sahib. On the concluding day, the campers enthralled the audience with their fine performance of Kirtan, reciting religious poems and speeches on different topics, which they had learnt in just a few days at the camp. All the participants of the Gurmat Camp were awarded prizes and certificates. Bhai Harpal Singh, an experienced Divinity teacher and instructor from Baru Sahib came especially from India for this Gurmat Camp. He apprised the Saadh-Sangat with the various philanthropic activities and establishment of educational institutions of The Kalgidhar Trust. All these institutions are being run on donations from the Saadh-Sangat worldwide. He also informed that Annual Summer camps (Akal International Youth Camps) held at Baru Sahib are very popular among the NRI students. The Akal International Youth Camps for USA and Canada students is being organized in July 2009, and for the UK students in August 2009. The Kalgidhar Trust has organized several Gurmat Camps in recent years for the propagation of Gurmat, Gurbani Kirtan and Punjabi language among the young generation of NRI children. 80 Eternal Voice Sant Samagam - 2009 celebrated with reverence and devotion at Gurdwara Rakab Ganj Sahib The annual Sant Samagam in the sweet remembrance of Sant Attar Singh was celebrated with reverence and devotion at Gurdwara Rakab Ganj Sahib, New Delhi on 21-22 February, 2009. On day one, the program began at 2.30 a.m. with Naam Simran and Nitnem followed by Sukhmani Sahib, Asa Di Var, Kirtan and Gurmat Vichar and concluded at 10.45 p.m. Similarly, on the second day, the program started at 2.30 a.m. and concluded at 5.30 p.m. Asa Di Var in Asa Raag was rendered by the students of Akal Academy - Baru Sahib on traditional string instruments (Tanti Saaz). Amrit Sanchar was conducted on Sunday, 22 February at 10 a.m. On both the days, a large number of devotees paid obeisance in the Samagam. The devotees paid rapt attention and enjoyed the heavenly bliss listening to spiritual discourses, preachings and devotional music rendered by famous Ragi Jathas, Dhadi Vaaran and Gurmat Sangeet by the students of Akal Academy - Baru Sahib on traditional string instruments (Tanti Saaz). The participating Ragi Jathas were Bhai Guriqbal Singh (Gurdwara Mata Kaulan Ji, Amritsar), Bhai Davinder Singh Khalsa (Khanna Wale), Bhai Manpreet Singh Kanpuri, Bhai Hardeep Singh, Bhai Kultar Singh, Bibi Santosh Kaur - Baba Nirmal Singh (Bhaura Sahib, Hapur), Bhai Amrik Singh Zakhmi, Bhai Gurbachan Singh Laali, Bhai Ravinder Singh, Bhai Kulbir Singh Kanwal, Bhai Harinder Singh (Romi Vir Ji) and Principal Madhup Mudgal (Gandharv Mahavidyalya). Dr. Khem Singh apprised the Sangat with the life history of Sant Attar Singh and Sant Teja Singh and various philanthropic activities being run by The Kalgidhar Trust for the welfare of humanity. The spiritual discourses were delivered by Giani Pinderpal Singh on both the days. Baba Iqbal Singh enlightened the Saadh Sangat with his Gurmat Bachan on both the days. He said, "Education and literacy are two different terms. The worldly education makes people literate, but valuebased education makes people good human-beings creating a better society to live in." Exhorting the youth to shun drugs, he said, "The sixth river of alcohol and drugs flowing presently in Punjab is eroding the moral fibre of younger generation. We all must strive to build an ideal society free of vices." He added, "The vision of setting up of 150 new schools, 25 colleges and the Eternal University is the project of the entire community and it would require the understanding and support of all. Impressed with the standard of education in the educational institutions being run by The Kalgidhar Trust, the Himachal Pradesh government has given its approval for the establishment of Eternal University. People from several states are offering their land as donation for the establishment of Akal Academies." He urged all to join hands with The Kalgidhar Trust for tackling the various social evils by rendering their time, expertise and knowledge to accomplish this gigantic task. A blood donation camp was also organized in which 52 devotees donated blood for the needy patients. Several donors registered themselves for donating blood in any emergency in future. A Pictorial Exhibition depicting the important events from the life history of Sant Attar Singh and Sant Teja Singh, various ongoing philanthropic activities and future projects of The Kalgidhar Trust, was held and a large quantity of Gurmat literature was obtained by the visiting devotees, including the 'Jiwan Katha of Sant Attar Singh Ji', written by Sant Teja Singh (in two volumes) and 'Sikh Sidhant' written by Baba Iqbal Singh. The latest events, including the commencement of construction and admission for junior classes in newly established academies, Akal College of Engineering & Technology, Akal College of Nursing, Akal Education Fund, Akal Rozgar Yojna, Academic performance of students, Youth Camps etc. were also displayed in the exhibition. An ARY (Akal Rozgar Yojana) stall was also organized, where girls and women from ARY centers being run at and around Cheema Sahib displayed their weaving, cutting, tailoring, stitching and embroidery skills learned at ARY training centers. The Sangat was very appreciative of this initiative of The Kalgidhar Trust empowering women to be self-sufficient and selfdependent. This annual program is a regular feature at Gurdwara Rakab Ganj Sahib for the last 25 years. Thousands of devotees from different parts of India and abroad participate in this purely spiritual Samagam held with the whole-hearted co-operation of Delhi Sikh Gurdwara Management Committee. Akal Academy Surrey teacher sets a new Guinness Book World record for the longest beard Surrey resident Sarwan Singh achieved a feat, which every Sikh is going to be proud of. He set a new Guinness Book of World Record by having the longest beard. Singh's beard was measured at 2.36 meters or 7.7 ¾ft, at a jam-packed, Akal Academy in Surrey BC, on November 11, 2008. "This is history in the making," said Dr. Pargat Singh Bhurji, the principal and president of Akal Academy Surrey, where Singh is a popular and respected music teacher. "Mr. Sarwan Singh is a devout, humble, spiritual man and his beard is considered as a divine gift. He's blessed, he's gifted. Hair is a divine gift. So this is a divine gift from God," said Dr. Bhurji. "I have a feeling of divine happiness and I am thankful that God has chosen me for the gift of the longest beard," said Sarwan Singh. Sar wan Singh's family told CBC News they were exceptionally proud of his achievement. "Not only to me, he's inspiring to the Sikh community," said his young son Bikram Singh. "Whatever God gives us, it is just our job to take care of that. Don't cut it or don't do anything to it," Singh's daughter Gursimran Kaur told CBC News. Saka Muktsar enacted by Akal Academy students at Gurdwara Rakab Ganj Sahib, Delhi A unique light and sound stage-show was held at Gurdwara Rakabganj Sahib, New Delhi on 20 December, 2008. Delhi Sikh Gurdwara Management Committee along with Akal Academy, Baru Sahib and Mata Jai Kaur Public School, Delhi brought this mega event to the doorsteps of Delhiites. It was a full house attendance in the precincts of parking lot in front of Lakhi Shah Vanjara Hall. S. Paramjit Singh Sarna, President of DSGMC kickstarted the event and exhorted the Sangat to shed evils and create a way of life that Guru Nanak desired in every Sikh. Saka Muktsar - the saga of the return and redemption of the 40 'deserters' from Guru Gobind Singh's army after the battle of Khidrana left everyone in tears. The stellar role of Bargain Offer 50% off & 25% off on Lifetime on Annual Subscriptions Please fill this form and send to Eternal Voice F-3, Rajouri Garden, New Delhi-110027 Name....................................................................................... Address....................................................................................... .................................................................................................. City............................State.......................Pin..................... Email:..................................................................................... Tel.: ............................................................................................ Subscription: Annual Lifetime *Cost Single copy: Rs. 100/$10 Annual (4 copies): Rs. 300/$30 Lifetime (40 copies): Rs. 2,000/$200 *Cost includes postal charges Cheques may be drawn in favor of 'Eternal Voice'and sent by post to Eternal Voice, F-3, Rajouri Garden, New Delhi-110 027 Ph.: 91-25105459 Mobile: 91-9810548548 Email: ev@barusahib.org Web: www.barusahib.org For subscription in US, please contact: JASPAL SINGH SIDHU 5195, S. DURANGO DRIVE, LAS VEGAS NV 89113 M: (702)429-7355, Ph: (702)658-4543 E-mail: deep@akalconstruction.us Mai Bhago, who inspired the 40 to rejoin the Guru and lay down their lives in spite of being demoralized and famished of hunger, instilled a sense of awe in the audience. Readers' Service Order a new subscription for yourself? or Want to renew your Annual membership? or Want to change from Annual to Lifetime? This poignant and emotive play was performed by 70 students of Akal Academy, Baru Sahib. 'Boli Hai Punjabi Saadi' - a thought-provoking play emphasizing on the use of Punjabi language by the generation next enacted by the students of Mata Jai Kaur Public School, Delhi was also another attraction of the evening. It was felt by all that not only more such programs should be created for saving the Sikh masses from erosion of values but also more such academies should be established in North India as a savior of the Sikh youth from the social malaise. Gurmat Camp in Michigan or Want to gift Eternal Voice? No other gift will bring you such warm and repeated thanks! The Annual Subscription of our original subscribers of Feb 2008 expires with this volume. To continue receiving their favorite copy of 'Eternal Voice', they are advised to remit a fresh Annual Subscription of Rs. 300/$30 Alternately they can, in their own interest, switch over to Life-Membership by sending a sum of Rs. 2000/$200 The Annual Subscription of our original subscribers of February, 2008 has expired. To continue receiving their favorite copy of 'Eternal Voice', they are advised to remit a fresh Annual Subscription of Rs. 300/$30 Alternately they can, in their own interest, switch over to Life-Membership by sending a sum of Rs. 2,000/$200 Enclosed Cheque No......................................Dated.................................... for Rs./$................................................................................................... in favor of 'Eternal Voice' Sangat at the Gurdwara Sikh Society, Michigan Heights, witnessed one of its proudest moments when youth of the area performed during a special Diwan to mark the culmination of an extremely successful Gurmat camp. The camp was organized by The Kalgidhar Society, Baru Sahib, with whole-hearted support from the local Sangat and the Gurdwara management. The Society was represented by Bhai Harpal Singh, a specially trained Divinity teacher, who supervised this Gurmat camp. The success of this camp led to another camp in the area at the Madison Heights Gurdwara. Various competitions were organized during the course of the camp to motivate the young participants. Children showed great enthusiasm while competing during Dastar-tying competition, quiz on Sikh history, Gurbani recitation and Kirtan. The quiz on Sikh history was the particular highlight of the evening. Sangat was so mesmerized by this entire initiative and particularly by their kids' performances during the closing events that not even a single person left the place during the entire 5-hour show. Each participant was given a motivational award. Winners in various competitions were given handsome cash prizes and beautiful trophies. In the end, the Gurdwara management comprising S. Jasvir Singh and S. Kahlon offered a token of respect and gratitude to Bhai Harpal Singh and also thanked the Sangat and the teams, who had gathered at the Madison Heights Gurdwara for this grand event.